The Gospel Of Buddha

TJ 294 C32g

Carus

The gospel of Buddha

6&-14128

KANSAS CITY, MO. PUBLIC LIBRARY

D DDD1 DBlDfill 4

DHAMMAM SARANAM

GACCHAKi,

SARANAM
GACCHAML

TH E GOSPEL
OF BUDDHA

COMPILED FROM ANCIENT RECORDS

'BY
PAUL CARUS

ILLUSTRATED

BY

O. KOPETZKY

CHICAGO AND LONDON
THE OPEN COURT PUBLISHING COMPANY

1917

COPYRIGHT 1894
IN THE UNITED STATES.
^COPYRIGHT 1 9 1 y IN GREAT BRITAIN

UNDER THE ACT OF I$II I,

FEINTED IN THE UNITED STATES OF AMERICA

PREFACE.

THIS booklet needs no preface for those who are fam-
iliar with the sacred books of Buddhism, which have
been made accessible to the Western world by the in-
defatigable zeal and industry of scholars like Beal, Bigandet,
Biihler, Burnouf, Childers, Alexander Csoma, Rhys Davids,
Dutoit, Eitel, Fausboll, Foucaux, Francke, Edmund Hardy,
Spence Hardy, Hodgson, Charles R. Lanman, F. Max Miiller,
Karl Eugen Neumann, Oldenberg, Pischel, Schiefner, Senart,
Seidenstucker, Bhikkhu Nyanatiloka, D. M. Strong, Henry
Clarke Warren, Wassilj ew, Weber, Windisch, Winternitz &c.
To those not familiar with the subject it may be stated that
the bulk of its contents is derived from the old Buddhist
canon. Many passages, and indeed the most important ones,
are literally copied in translations from the original texts.
Some are rendered rather freely in order to make them
intelligible to the present generation; others have been re-
arrangedj and still others are abbreviated. Besides the three
introductory and the three concluding chapters there are

only a few purely original additions, which, however, are
neither mere literary embellishments nor deviations from
Buddhist doctrines. Wherever the compiler has admitted
modernization he has done so with due consideration and
always in the spirit of a legitimate development. Additions
and modifications contain nothing but ideas for which proto-
types can be found somewhere among the traditions of
Buddhism, and have been introduced as elucidations of its
main principles.

The best evidence that this book characterizes the spirit
of Buddhism correctly can be found in the welcome it
has received throughout the entire Buddhist world. It has
even been officially introduced in Buddhist schools and
temples of Japan and Ceylon. Soon after the appearance
of the first edition of 1894 the Right Rev. Shaku Soyen, a
prominent Buddhist abbot of Kamakura, Japan, had a Japanese
translation made byTeitaro Suzuki, and soon afterwards a
Chinese version was made by Mr. Ohara of Otzu, the
talented editor of a Buddhist periodical, ' who in the mean-
time has unfortunately met with a premature death. In
1895 the Open Court Publishing Company brought out a
German edition by E. F. L. Gauss, and Dr. L. de Milloue,
the curator of the Musee Guimet, of Paris, followed with a
French translation. Dr. Federigo Rodriguez has translated the
book into Spanish and Felix Orth into Dutch. The privilege
of translating the book into Russian, Czechic, Italian, also
into Siamese and other Oriental tongues has been granted,
but of these latter the publishers have 1 received only a
version in the Urdu language, a dialect of eastern India.

n

Inasmuch as twelve editions of the Gospel of Buddha have
been exhausted and the plates are worn out, the publishers
have decided to bring out an edition de luxe and have
engaged Miss Olga Kopetzky, of Munich, to supply illus-
trations. The artist has undertaken the task methodically
and with great zeal. She has studied in the Ajanta caves
the Buddhist paintings and sculptures and other monu-
ments of Gandhara. Thus the drawings faithfully reflect
the spirit of the classical period of Buddhist art.

For those who want to trace the Buddhism of this book
to its fountainhead, a table of reference has been added,
which indicates as briefly as possible the main sources pf
the various chapters and points out the parallelisms with
Western thought, especially in the Christian Gospels.

Buddhism, like Christianity, is split up into innumerable
sects, and these sects not infrequently cling to their sec-
tarian tenets as being the main and most indispensable
features of their religion. The present book follows none
of the sectarian doctrines, but takes an ideal position upon
which all true Buddhists may stand as upon common
ground. -Thus the arrangement into a harmonious and
systematic form is the main original feature of this Gospel
of Buddha. Considering the bulk of the various details of
the Buddhist canon, however, it must be regarded as a
mere compilation, and the aim of the compiler has been
to treat his material in about the same way as he thinks

VII

that the author of the Fourth Gospel of the New Testa-
ment utilized the accounts of the life of Jesus of Nazareth.
He has ventured to present the data of the Buddha's life
in the light of their religio-philosophical importance; he has
cut out most of their apocryphal adornments, especially
those in, which the Northern traditions abound, yet he did
not deem it wise to shrink from preserving the marvellous
that appears in the old records, whenever its moral seemed
to justify its mention j he only pruned away the exuberance
of wonder which delights in relating the most incredible
things, apparently put on to impress while in fact they
can only tire. Miracles have ceased to be a religious test;
yet the belief in the miraculous powers of the Master still
bears witness to the holy awe of the first disciples and
reflects their religious enthusiasm.

Lest the fundamental idea of the Buddha's doctrines be
misunderstood, the reader is warned to take the term "self"
in the sense in which the Buddha uses it. The "self' of
man translates the word aman which can be and has
been understood, even in the Buddhist canon, in a sense
to which the Buddha would never have made any objection.
The Buddha denies the existence of a "self" as it was
commonly understood in his time; he does not dtny man's
mentality, his spiritual constitution, the importance of his
personality, in a word, his soul. But he does deny the
mysterious ego-entity, the atman, in the sense of a kind
of soul-monad which by some schools was supposed to
reside behind or within man's bodily and psychical activity

VIII

as a distinct being, a kind of thing-in-itself, and a meta-
physical agent assumed to be the soul.

Buddhism is monistic. It claims that man's soul does
not consist of two things, of an atman (self) and of a
manas (mind or thoughts), but that there is one reality,
our thoughts, our mind or manas, and this manas con-
stitutes the soul. Man's thoughts, if anything, are his self,
and there is no atman, no additional and separate "self"
besides. Accordingly, the translation of atman by "soul",
which would imply that the Buddha denied the existence
of the soul, is extremely misleading.

Representative Buddhists, of different schools anil of
'various countries, acknowledge the correctness of the view
here taken, and we emphasize especially the assent of
Southern Buddhists because they have preserved the tra-
dition most faithfully and are very punctilious in the state-
ment of doctrinal points.

"The Buddhist, the Organ of the Southern Church
of Buddhism," writes in a review of The Gospel of
Buddha:

"The eminent feature of the work is its grasp of the
difficult subject and the clear enunciation of the doctrine
of the most puzzling problem of atman, as taught in
Buddhism. So far as we have examined the question of
atman ourselves from the works of the Southern canon,
the view taken by Dr. Paul Carus is accurate, and we
venture to think that it is not opposed to the doctrine of
Northern Buddhism."

This tf/wrfw-superstition, so common not only in India,
but all over the world, corresponds to man's habitual
egotism in practical life. Both are illusions growing out of
the same root, which is the vanity of worldliness, inducing
man to believe that the purpose of his life lies in his self.
The Buddha proposes to cut off entirely all thought of
self, so that it will no longer bear fruit. Thus Nirvana
is an ideal state, in which man's soul, after being cleansed
from all selfishness, hatred and lust, has become a habitation
of the truth, teaching him to distrust the allurements of
pleasure and to confine, all his energies to attending to the
duties of life.

The Buddha's doctrine is not negativism. An investig-
ation of the nature of man's soul shows that, while there
is no atman or ego-entity, the very being of man consists
in his karma, his deeds, and his karma remains untouched by
death and continues to live. Thus, by denying the existence
of that which appears to be our soul and for the destruction
of which in death we tremble, the Buddha actually opens
(as he expresses it himself) the door of immortality to
mankind? and here lies the corner-stone of his ethics and
also of the comfort as well as the enthusiasm which his
religion imparts. Any one who does not see the positive
aspect of Buddhism, will be unable to understand how it
could exercise such a powerful influence upon millions
and millions of people.

The present volume is not designed to contribute to
the solution of historical problems. The compiler has
studied his subject as well as he could under the circum-

stances, but he does not intend here to offer a scientific
production. Nor is this book an atterhpt at popularizing
the Buddhist religious writings, nor at presenting them in
a poetic shape. If this Gospel of Buddha helps people
to comprehend Buddhism better, and if in its simple style
it impresses the reader with the poetic grandeur of the
Buddha's personality, these effects must be counted as in-
cidental; its main purpose lies deeper still. The present
book has been written to set the reader thinking on the
religious problems of to-day* It sketches the picture of a
religious leader of the remote past with the view of making
it bear upon the living present and become a factor in the
formation of the future.

It is a remarkable fact that the two greatest religions of
the world, Christianity and Buddhism, present so many
striking coincidences in the philosophical basis as well as
in the ethical applications of their faith, while their modes
of systematizing them in dogmas are radically different^
and it is difficult to understand why these agreements
should have caused animosity, instead of creating sentiments
of friendship and good-will. Why should not Christians
say with Prof. F. Max Mialler: "If I do find in certain
Buddhist works doctrines identically the same as in Christi-
anity, so far from being frightened, I feel delighted, for
surely truth is not the less true because it is believed by
the majority of the human race."

XI

The main trouble arises from a wrong conception of
Christianity. There are many Christians who assume that
Christianity alone is in the possession of truth and that
man could not, in the natural way of his moral evolution,
have obtained that nobler conception of life which enjoins
the practice of a universal good-will towards both friends
and enemies. This narrow view of Christianity is refuted
by the mere existence of Buddhism.

Must we add that the lamentable exclusiveness that pre-
vails in many Christian churches, is not based upon Scrip-
tural teachings, but upon a wrong metaphysics?

All the essential moral truths of Christianity, especially
the principle of a universal love, of the eradication of
hatred, are in our opinion deeply rooted in the nature of
things, and do not, as is often assumed, stand in contra-
diction to the cosmic order of the world. Further, some
doctrines of the constitution of existence have been for-
mulated by the church in certain symbols, and since these
symbols contain contradictions and come in conflict with
science, the educated classes are estranged from religion.
Now, Buddhism is a religion which knows of no super-
natural revelation, and proclaims doctrines that require no
other argument than the "come and see." The Buddha
bases Ms religion solely upon man's knowledge of the
nature of things, upon provable truth. Thus, we trust
that a comparison of Christianity with Buddhism will be a
great help to distinguish in both religions the essential from
the accidental, the eternal from the transient, the truth
from the allegory in which it has found its symbolic ex-

XII

pression. We are anxious to press the necessity of dis-
criminating between the symbol and its meaning, between
dogma and religion, between metaphysical theories and
statements of fact, between man-made formulas and eternal
truth. And this is the spirit in which we offer this book
to the public, cherishing the hope that it will help to
develop in Christianity not less than in Buddhism the
cosmic religion of truth.

The strength as well as the weakness of original Buddhism
lies in its philosophical character, which enabled a thinker,
but not the masses, to understand the dispensation of the
moral law that peryades the world. As such, the original
Buddhism has been called by Buddhists the little vessel of
salvation, or Hinayana; for it is comparable to a small boat
on which a man may cross the stream of worldliness, so
as to reach the shore of Nirvana Following the spirit of
a missionary propaganda, so natural to religious men who
are earnest in their convictions, kter Buddhists popularized
the Buddha's doctrines and made them accessible to the ,
multitudes. It is true that they admitted many mythical and
even fantastic notions, but they succeeded nevertheless
in bringing its moral truths home to the people who could
but incompletely grasp the philosophical meaning of the
Buddha's religion. They constructed, as they called it, a
large vessel of salvation, the MahSyana, in which the multi-
tudes would find room and could be safely carried over.
Although the Mahayana unquestionably has its shortcomings,
it must not be condemned offhand, for it serves its pur-
pose. Without regarding it as the final stage of the re-

xm

ligious development of the nations among which it prevails,
we must concede that it resulted from an adaptation to
their condition and has accomplished much to educate
them. The Mahayana is a step forward in so far as it
changes a philosophy into a religion, and attempts to preach
doctrines that were negatively expressed, in positive pro-
positions.

Far from rejecting the religious zeal which gave rise to
the Mahayana in Buddhism, we can still less join those
who denounce Christianity on account of its dogmatology
and mythological ingredients. Christianity has certainly
had and still has a great mission in the evolution of man-
kind. It has succeeded in imbuing with the reHgion of
charity and mercy the most powerful nations of the world,
to whose spiritual needs it is especially adapted. It ex
tends the blessings of universal good-will with the least
possible amount of antagonism to the natural selfishness
that is so strongly developed in the Western races. Christi-
anity is the religion of love made easy. This is its advantage,
which, however, is not without its drawbacks. Christian-
ity teaches charity without dispelling the ego-illusion; and
in this sense it surpasses even the Mahayana: it is still
more adapted to the needs of multitudes than a large vessel
fitted to carry over those who embark on it: it is com-
parable to a grand bridge, a Mahasetu, on which a child
who has no comprehension as yet of the nature of self
can cross the stream of self-hood and worldly vanity.

A comparison of the many striking agreements between
Christianity and Buddhism may prove fatal to sectarian

XIV

conceptions of either religion, but will in the end help to
mature our insight into the true significance of both. It
will bring out a nobler faith which aspires to be the cos-
mic religion of universal truth.

Let us hope that this Gospel of Buddha will serve both
Buddhists and Christians as a help to penetrate further
into the spirit of their faith, so as to see its full height,
length and breadth.

Above any Hinayana, Mahayana, and Mahasetu is the

Religion of Truth.

PAUL CARUS.

u as tt in r#mor.

ai as in eye.

au as ow in how.

n as ay.

jn as day.

fin. as n-ny.

ch as ch in church.

cch as cb-cb in ric chance.

PRONUNCIATION.

Pronounce:

a as the Italian and German

short a.

a as a in father,
e as e in right,
i as i in h/t.
i as * in machme.
o as o in home,
u as oo in good.
Note that o and * are always long,
s, j, y, and other letters, as usual in English words.
Double consonants are pronounced as two distinct sounds, e. g., kant-
ma, not ka'wa.

The h after f y b, A, g, t, d-\s audible as in du6 Aim, beg er, bricfc
y&ouse, an* bill. Pronounce Tat-hagata, not Ta-thagata.

To the average European it is difiScult to catch, let alone to imitate,
the difference of sound between dotted and non-dotted letters. All those
who are desirous for information on this point must consult Sanskrit
and Pali grammars.

Lest the reader be unnecessarily bewildered with foreign-looking dots
and signs, which after all are no help to him, all dotted t, d, m, n, and
italicized t, d t ///, n have been replaced in the text of the book by t,
d, m, n, n, fin, dotted r and italicized / have been transcribed by ny,
nny, ri, and sh, while the Glossary preserves the more exact transcription.
We did not follow the spelling of the Sacred Books of the East, where
it must be misleading to the uninitiated, especially when they write itali-
cized K to denote spelling of the English sound ch, and italicized g to
denote j. Thus we write "raja," not "ra^a/'-and "Chunda," not "ATunda:"

XVI

TABLE OF CONTENTS.

INTRODUCTION.

PAGE

I. Rejoice i

II. Samsara and Nirvana a

III. Truth the Saviour j

PRINCE SIDDHATTHA BECOMES BUDDHA.

IV. The Bodhisatta's Birth 7

V. The Ties of Life . . . , 13

VI. The Three Woes 14

VII. The Bodhisatta's Renunciation 10

VIII. King Bimbisara a?

IX. The Bodhisatta's Search ip

X. Uruvela, the Place of Mortification 34

XI. Mara, the Evil One 35

XII. Enlightenment 39

XIII. The First Converts 41

XTV. Brahma's Request 4

THE FOUNDATION OF THE KINGDOM OF
RIGHTEOUSNESS.

XV. Upaka t 47

XVI. The Sermon at Benares 49

XVfl

PAGE

XVII. The Sangha 5<S

XVIII. Yasa, the Youth of Benares 58

XIX. Kassapa 6a

XX. The Sermon at Rajagaha 6$

XXI. The King's Gift 69

XXII. Sariputta and Moggallana 70

XXIII. Anathapindika 7*

XXIV. The Sermon on Charity 7?

XXV. Jetavana 76"

XXVI. The Three Characteristics and the Uncreate .... So

XXVII. The Buddha's Father 81

XXVIII. Yasodhara 84

XXIX. Rahula 86

CONSOLIDATION OF THE BUDDHA'S RELIGION.

XXX. Jivaka, the Physician 89

XXXI. The Buddha's Parents Attain, Nirvana 91

XXXII. Women Admitted to the Sangha - 91

XXXIII. The Bhikkhus' Conduct Toward Women 93

XXXIV, Visakha 94

XXXV. The Uposatha and Parimokkha ' 98

XXXVI. The Schism loo

XXXVII. The Re-establishment of Concord 103

' XXXVHI. The Bhikkhus Rebuked 109

XXXIX. Devadatta HO

XL. Name and Form 112

\ XLI. The Goal . 1 .... 118

XLII. Miracles Forbidden 119

XLHI. The Vanity of Worldliness in

XLIV. Secrecy and Publicity 123

XLV. The Annihilation of Suffering 124

XLVI, Avoiding the Ten Evils 1*6

XLVII. The Preacher's Mission 127

THE TEACHER.

XLVHI. The Dhammapada 131

XLIX. The Two Brahmans 139

L. Guard the Six Quarter* 144.

II. Simha's Question Concerning Annihilation ..... 145

PAGE

LII. All Existence is Spiritual iji

LIII. Identity and Non-Identity 152

LIV. The Buddha Omnipresent 160

LV. One Essence, One Law, One Aim 163

LVL The Lesson Given to Rahula 165

LVII. The Sermon on Abuse 167

LVIII. The Buddha Replies to the Deva , 168

LIX. Words of Instruction 170

LX. Amitabha 172

LXI. The Teacher Unknown 177

PARABLES AND STORIES.

LXII. Parables . 179

LXIJI. The Widow's Two Mites and the Parable of the

Three Merchants 179

LXIV. The Man Born Blind 181

LXV. The Lost Son '. i8a

LXVI. The Giddy Fish 183

LXVII. The Cruel Crane Outwitted 184

LXVIII. Four Kinds of Merit 186

LXIX. The Light of the World 187

LXX. Luxurious Living 188

LXXI. The Communication of Bliss 189

LXXII. The Listless Fool 190

LXXIII. Rescue in the Desert 191

LXXIV. The Sower '. ... 194

LXXV. The Outcast 195

LXXVI. The Woman at the Well 196

LXXVII. The Peacemaker 197

LXXVIII. The Hungry Dog 198

LXXIX. The Despot 199

LXXX. Vasavadatta 200

LXXXI. The Marriage-Feast in Jambunada 202

LXXXII. A Party in Search of a Thief 206

LXXXIII. In the Realm of Yamaraja 206

LXXXIV. The Mustard Seed 209

LXXXV. Following the Master Over the Stream 211

LXXXVI. The Sick Bhikkhu 213

LXXXVII. The Patient Elephant 215

XIX

THE LAST DAYS.

PAGE

LXXXVHI. The Conditions of Welfare 219

LXXX3X. Sariputta's Faith 221

XC. Pataliputta 223

XCI. The Mirror of Truth aa$

XCII. Ambapali 217

XCIIL The Buddha's Farewell Address 232

XCIV. The Buddha Announces His Death 235

XCV. Chunda, the Smith 137

XCVI. Metteyya 141

XCVII. The Buddha's Final Entering Into Nirvana . . . . 24?

CONCLUSION.

XCVIII. The Three Personalities of the Buddha 2^2

XCIX. The Purpose of Being 15?

C. The Praise of All the IJuddhas 258

Table of Reference 260

Abbreviations in the Table of Reference 268

Glossary of Names and Terms 271

Index 288

Remarks on the illustrations of the Gospel of Buddha .... 307

XX

INTRODUCTION.

REJOICE!

REJOICE at the glad tidings! The Buddha,
our Lord, has found the root of all evil}
he has shown us the way of salvation. i

The Buddha dispels the illusions of our mind
and redeems us from the terror of death. 2

The Buddha, our Lord, brings comfort to the
weary and sorrow-laden; he restores peace to
those who are broken down under the burden
of life. He gives courage to the weak when
they would fain give up self-reliance and hope. 3

Ye that suffer from the tribulations of life,
ye that have to struggle and endure, ye that
yearn for a life of truth, rejoice at the glad
tidings! 4

There is balm for the wounded, and there
is bread for the hungry. There is water for

the thirsty, and there is hope for the despairing. There is
light for those in darkness, and there is inexhaustible blessing
for the upright 5

Heal your wounds, ye wounded, and eat your fill, ye
hungry. Rest, ye weary, and ye who are thirsty quench
your thirst. Look up to the light, ye that sit in darkness;
be full of good cheer, ye that are forlorn. 6

Trust in truth, ye that love the truth, for the kingdom
of righteousness is founded upon earth. The darkness of
error is dispelled by the light of truth. We can see our
way and take firm and certain steps. 7

The Buddha, our Lord, has revealed the truth. 8

The truth cures our diseases and redeems us from per-
dition j the truth strengthens us in life and in death; the
truth alone can conquer the evils of error. 9

Rejoice at the glad tidings! io.

n.

SAMSARA AND NIRVANA.

Look about and contemplate life! i

Everything is transient and nothing endures. There is
birth and death, growth and decay; there is combination
and separation. ^

The glory of the world is like a flower: it stands in full
bloom in the morning and fades in the heat of the day. 3

Wherever y outlook, there is a rushing and a struggling,
and an eager pursuit of pleasure. There is a panic flight
from pain and death, and hot are the flames of burning
desires. The world is vanity fair, full of changes and
transformations. All is Samsara. 4

Is there nothing permanent in the wqrld? Is there in
the universal turmoil no resting-place where our troubled
heart can find peace? Is there nothing everlasting? 5

Oh, that we could have cessation of anxiety, that our
burning desires would be extinguished! When shall the
mind become tranquil and composed? 6

The Buddha, our Lord, was grieved at the ills of life.
He saw the vanity of worldly happiness and sought salva-
tion in the one thing that will not fade or perish, but will
abide for ever and ever. 7

Ye who long for life, know that immortality is hidden
in transiency. Ye who wish for happiness without the sung
of regret, lead a life of righteousness. Ye who yearn for
riches, receive treasures that are eternal. Truth is wealth,
and a life of truth is happiness. 8

All compounds will be dissolved again, but the verities
which determine all combinations and separations as laws
of nature endure for ever and aye. Bodies fall to dust, but
the truths of the mind will not be destroyed? ?

Truth knows neither birth nor death; it has no begin-
ning and no end. Welcome the truth. The truth is the
immortal part of mind. i o

Establish the truth in your mind, for the truth is the
image of the eternal; it portrays the immutable; it reveals
the everlasting; the truth gives unto mortals the boon of
immortality 1 1

The Buddha has proclaimed the truthj let the truth of
the Buddha dwell in your hearts. Extinguish in yourselves
every desire that antagonizes the Buddha, and in the per-
fection of your spiritual growth you will become like unto
him. ii

That of your heart which cannot or will not develop into
Buddha must perish, for it is mere illusion and unreal; it is
the source of your error; it is the cause of your misery. 13

You attain to immortality by filling your minds with
truth. Therefore, become like unto vessels fit to receive
the Master's words. Cleanse yourselves of evil and sanctify
your lives. There is no other way of reaching truth. 14

Learn to distinguish between Self and Truth. Self is the
cause of selfishness and the source of evil; truth cleaves to no
self; it is universal and leads to justic'e and righteousness. 1 5

Self, that which seems to those who love their self as
their being, is not the eternal, the everlasting, the imperish-
able. Seek not self, but seek the truth. 16

If we liberate our souls from our petty selves, wish no
ill to others, and become clear as a crystal diamond re-
flecting the light of truth, what a radiant picture will ap-
pear in us mirroring things as they are, without the admixture
of burning desires, without the distortion of erroneous
illusion, without the agitation of clinging and unrest, ij

Yet ye love self and will not abandon self-love. So be
it, but then, verily, ye should learn to distinguish between
the false self and the true self. The ego with all its ego-
tism is the false self. It is an unreal illusion and a perishable
combination. He only who identifies his self with the truth
will attain Nirvana; and he who has entered Nirvana has
attained Buddhahood; he has acquired the highest good;
he has become eternal and immortal. 18

All compound things shall be dissolved again, worlds
will break to pieces and our individualities will be scat-
tered; but the words of the Buddha will remain for ever. 1 9

The -extinction of self is salvation; the annihilation of
self is the condition of enlightenment j the blotting out of
self is Nirvana. Happy is he who has ceased to live for
pleasure and rests in the truth. Verily his composure and
tranquillity of mind are the highest bliss. 20

Let us take our refuge in the BuoMha, for he has found
the everlasting in the transient. Let us take our refuge in
that which is the immutable in the changes of existence.
Let us take our refuge in the truth that is established
through the enlightenment of the Buddha. Let us take our
refuge, in the community of those who seek the truth and
endeavor to live in the truth. 21

III.
TRUTH THE SAVIOUR.

The things of the world and its inhabitants are subject
to change. They are combinations of elements that ex-
isted before, and all living creatures are what their past
actions made them; for the law of cause and effect is uni-
form and without exception. i

But in the changing things there is a constancy of law,
and when the law is seen there is truth. The truth lies
hidden in Samsara as the permanent in its changes. 2

Truth desires to appear; truth longs to become conscious;
truth strives to know itself. 3

There is truth in the stone, for the stone is here; and
no power in the world, no god, no man, no demon,
can destroy its existence. But the stone has no conscious-
ness. 4

There is truth in the plant and its life can expand; the
plant grows and blossoms and bears fruit. Its beauty is
marvellous, but it has no consciousness. 5

There is truth in the animal; it moves about and per-
ceives its surroundings ; it distinguishes and learns to choose.
There is consciousness, but it is not yet the consciousness
of Truth. It is a consciousness of self only. 6

The consciousness of self dims the eyes of the mind
and hides the truth. It is the origin of error, it is the source
of illusion, it is the germ of evil. 7

Self begets selfishness. There is no evil but what flows
from self. There is no wrong but what is done by the
assertion of self. 8

Self is the beginning of all hatred, of iniquity and slander,
of impudence and indecency, of theft and robbery, of op-
pression and bloodshed. Self is Mara, the tempter, the evil-
doer, the creator of mischief 9

Self entices with pleasures. Self promises a fairy's para-
dise. Self is the veil of Maya, the enchanter. But the
pleasures of self are unreal, its paradisian labyrinth is the
road to misery, and its fading beauty kindles the flames of
desires that never can be satisfied. 10

Who shall deliver us from the power of self? Who shall
save us from misery? Who shall restore us to a life of
blessedness? 1 1

There is misery in the world of Samsara; there is much
misery and pain. But greater than all the misery is the
bliss of truth. Truth gives peace to the yearning mind} it
conquers error; it quenches the flames of desires; it leads
to Nirvana. 12

Blessed is he who has found the peace of Nirvana. He
is at rest in the struggles and tribulations of life; he is above
all changes; he is above birth and death; he remains unaf-
fected by the evils of life. 1 3

Blessed is he who has found enlightenment. He con-
quers, although he may be wounded; he is glorious and
happy, although he may suffer^ he is strong, although he
may break down under the burden of his work; he is im-
mortal, although he may die. The essence of his being is
purity and goodness. 14

Blessed is he who has attained the sacred state of Bud-
dhahood, for he is fit to work out the salvation of his fellow-
beings. The truth has taken its abode in him. Perfect wis-
dom illumines his understanding, and righteousness ensouls
the purpose of all his actions. 15

The truth is a living power for good, indestructible and
invincible! Work the truth out in your mind, and spread
it among mankind, for truth alone is the saviour from evil
and misery. The Buddha has found the truth and the truth
has been proclaimed by the Buddha! Blessed be the
Buddha! 16

PRINCE SIDDHATTHA
BECOMES BUDDHA.

IV.
THE BODHISATTA'S BIRTH.

nipHERE was in Kapilavatthu a Sakya
JL king, strong of purpose and rever-
enced by all men, a descendant of the
Okkakas, who call themselves Gotama,
and his name was Suddhodana or Pure-
Rice, i
His wife Maya-devi was beautiful as
the water-lily and pure in mind as the

lotus. As the Queen of Heaven, she lived on earth, un-
tainted by desire, and immaculate. i

The king, her husband, honored her in her holiness, and
tne spirit of truth, glorious and strong in his wisdom like
unto a white elephant, descended upon her. 3

When she knew that the hour of motherhood was near,
she* asked the king to send her home to her parents; and
Sud(Jhodana, anxious about his wife and the child she
would bear him, willingly granted her request. 4

At Lumbini there is a beautiful grove, and whenMaya-
devl passed through it the trees were one mass of fragrant
flowers and many birds were warbling in their branches.
The Queen, wishing to stroll through the shady walks, left
her golden palanquin, and, when she reached the giant Sala
tree in the midst of the grove, felt that her hour had come.
She took hold of a branch. Her attendants hung a curtain
about her and retired. When the pain of travail came upon
her, four pure-minded angels of the great Brahma held out
a golden net to receive the babe, who came forth from
her right side like the rising sun bright and perfect. 5

The Brahma-angels took the child and placing him be-
fore the mother -said: "Rejoice, O queen, a mighty son has
been born unto thee. n 6

At her couch -stood an aged woman imploring the heav-
ens to bless the child. 7

All the worlds were flooded with light. The blind re-
ceived their sight by longing to see the coming glory of
the Lord; the deaf and dumb spoke with one another of
the good omens indicating the birth of the Buddha to be.
The crooked became straight; the lame walked. All pris-
oners were freed from their chains and the fires of all the
hells were extinguished. 8

No clouds gathered in the skies and the polluted streams
became clear, whilst celestial music rang through the air
and the angels rejoiced with gladness. With no selfish or

partial joy but for the sake of the law they rejoiced, for
creation engulfed in the ocean of pain was now to obtain
release. p

The cries of beasts were hushed; all malevolent beings
received a loving heart, and peace reigned on earth. Mara,
the evil one, alone was grieved and rejoiced not. 10

The Naga kings, earnestly desiring to show their reve-
rence for the most excellent law, as they had paid honor
to former Buddhas, now went to greet the Bodhisatta. They
scattered before him mandara flowers, rejoicing with heart-
felt joy to pay their religious homage. n

The royal father, pondering the meaning of these signs,
was now full of joy and now sore distressed. 1 2

The queen mother, beholding her child and the com-
motion which his birth created, felt in her timorous heart
the pangs of doubt. 1 3

Now the rewas at that rime in a grove near Lumbini Asita,
a rishi, leading the life of a hermit. He was a Brahman of
dignified mien, famed nor only for wisdom and scholarship,
but also for his skill in the interpretation of signs. And
the king invited him to see the royal babe. 14

The seer, beholding the prince, wept and sighed deeply.
And when the king saw the tears of Asita he became alarmed
and asked: "Why has the sight of my son caused thee
grief and pain?" 1 5

But Asita's heart rejoiced, and, knowing the king's mind
to be perplexed, he addressed him, saying: 16

"The king, like the moon when full, should feel great
joy, for he has begotten a wondrously noble son. 17

"I do not worship Brahma, but I worship this child} and
the gods in the temples will descend from their places of
honor to adore him. 18

"Banish all anxiety and "doubt. The spiritual omens
manifested indicate that the child now born will bring de-
liverance to the whole world. ip

"Recollecting that I myself am old, on that account I could
not hold my tears $ for now my end is coming on and I
shall not see the glory of this babe. For this son of thine
will rule the world. 20

"The wheel of empire will come to him. He will either
be a king of kings to govern all the lands of the earth, or
verily will become a Buddha. He is born for the sake of
everything that lives. 21

'Ms pure teaching will be like the shore that receives
the shipwrecked. His power of meditation will be like a
cool lake; and all creatures parched with the drought of
lust may freely drink thereof. 22

"On the fire of covetousness he will cause the cloud of
his mercy to rise, so that the rain of the law may extin-
guish it. The heavy gates of despondency will he open,
and give deliverance to all creatures ensnared in the self-
entwined meshes of folly and ignorance. 2 3

"The king of the law has come forth to rescue from
bondage all the poor, the miserable, the helpless." 24

When the royal parents heard Asita's words they re-
joiced in their hearts and named their new-born infant
Siddhattha, that is, "he who has accomplished Ms pur-
pose." 25

And the queen said to her sister, Pajapati: "A mother
who has borne a future Buddha will never give birth to
another child. I shall soon leave this world, my husband,
the king, and Siddhattha, my child. When I am gone, be
thou a mother to him." 26

And Pajapati wept and promised. 27

When the queen had departed from the living, Pajapati
took the boy Siddhattha and reared Mm. And as the light
of the moon increases little by little, so the royal child
grew from day to day in mind and in bodyj and truth-
fulness and love resided in Ms heart. 28

When a year had passed Suddhodana the king made
Pajapati his queen and there was never a better stepmother
than she. 19

V.
THE TIES OF LIFE.

When Siddhattha had grown to youth, his father desired
to see him married, and he sent to all his kinsfolk, com-
manding them to bring their princesses that the prince
might select one of them as his wife. i

But the kinsfolk replied and said: "The pnnce is young
and delicate; nor has he learned any of the sciences. He
would not be able to maintain our daughter, and should
there be war he would be unable to cope with the enemy." i

The prince was not boisterous, but pensive in his nature.
He loved to stay under the great jambu-tree in the garden
of his father, and, observing the ways of the world, gave
himself up to meditation. 5

And the prince said to his father: "Invite our kinsfolk
that they may see me and put my strength to the test."
And his father did as his son bade him. 4

When the kinsfolk came, and the people of the city
Kapilavatthu had assembled to test the prowess and scholar-
ship of the prince, he proved himself manly in all the exer-
cises both of the body and of the mind, and there was no
rival among the youths and men of India who could sur-
pass him in any test, bodily or mental. 5

He replied to all the questions of the sages; but when
he questioned them, even the wisest among them were
silenced 4

Then Siddhattha chose himself a wife. He selected Ya-
sodhara, his cousin, the gentle daughter of the king of
KolL And Yasodhara was betrothed to the prince. 7

n

In their wedlock was born a son whom they named Ra-
hula which means ^fetter" or "tie", and King Suddhodana,
glad that an heir was born to his son, said: 8

"The prince having begotten a son, will love 'him as I
love the prince. This will be a strong tie to bind Sid-
dhattha's heart to the interests of the world, and the king-
dom of the Sakyas will remain under the sceptre of my
descendants." ?

With no selfish aim, but regarding his child and the
people at large, Siddhattha, the prince, attended to his re-
ligious duties, bathing his body in the holy Ganges and
cleansing his heart in the waters of the law. Even as men
desire to give happiness to their children, so did he long to
give peace to the world. i o

VL
THE THREE WOES.

The palace which the king had given to the prince was
resplendent with all the luxuries of India; for the king was
anxious to see his son happy. r

All sorrowful sights, all misery, and all knowledge of
misery were kept away from Siddhattha, for the king de-
sired that no troubles should come nigh him$ he should
not know that there was evil in the world. ^

But as the chained elephant longs for the wilds of the
jungles, so the prince was eager to see the world, and he
asked his father, the king, for permission to do so. 5

And Suddhodana ordered a jewel-fronted chariot with
four stately horses to be held ready, and commanded the
roads to be adorned where his son would pass. 4

The houses of the city were decorated with curtains and
banners, and spectators arranged themselves on either side,

4

eagerly gazing at the heir to the throne. Thus Siddhattha
rode with Channa, his charioteer, through the streets of
the city, and into a country watered by rivulets and covered,
with pleasant trees. >

There by the wayside they met an old man with bent
frame, wrinkled face and sorrowful brow, and the prince
asked the charioteer : "Who is this? His head is white, his
eyes are bleared, and his body is withered. He can barely
support himself on his staff." 6

The charioteer, much embarrassed, hardly dared speak
the truth. He said: "These are the symptoms of old age.
This same man was once a suckling child, and as a youth
full of sportive life; but now, as years have passed away,
his beauty is gone and the strength of his life is wasted." 7

Siddhattha was greatly affected by the words of the
charioteer, and he sighed because of the pain of old age.
"What joy or pleasure can men take," he thought to himself,
"when they know they must soon wither and pine away!" 8

And lo! while they were passing on, a sick man ap-
peared on the way-side, gasping for breath, his body dis-
figured, convulsed and groaning with pain. 9

The prince asked his charioteer: "What kind of man is
this?" And the charioteer replied and said: "This man is
sick. The four elements of his body are confused and out
of order. We are all subject to such conditions: the poor
and the rich, the ignorant and the wise, all creatures that
have bodies, are liable to the same calamity." 10

And Siddhattha was still more moved All pleasures ap-
peared stale to him, and he loathed the joys of life. 1 1

The charioteer sped the horses on to escape the dreary
sight, when suddenly they were stopped in their fiery
course. i z

Four persons passed by, carrying a corpse; and the
prince, shuddering at the sight of a lifeless body, asked
the charioteer: "What is this they carry? There are stream-

ers and flower garlands; but the men that follow are
overwhelmed with grief] !" 15

The charioteer replied: "This is a dead man: Ms body
is stark; his life is gone; his thoughts are still; his family
and the friends who loved him now carry the corpse to
the grave." 14

And the prince was full of awe and terror: "Is this the
only dead man," he asked, "or does the world contain
other instances yj 15

With a heavy heart the charioteer replied: "All over the
world it is the same. He who begins life must end it.
There is no escape from death." 16

With bated breath and stammering accents the prince
exclaimed: "O worldly men! How fatal is your delusion!
Inevitably your body will crumble to dust, yet carelessly,
unheedingly, ye live on." 17

The charioteer observing the deep impression these sad
sights had made on the prince, turned his horses and drove
back to the city. 18

When they passed by the palaces of the nobility, Kisa
Gotami, a young princess and niece of the king, saw Sid-
dhattha in his manliness and beauty, and, observing the
thoughtfiilness of his countenance, said: "Happy the father
that begot thee, happy the mother that nursed thee, happy
the wife that calls husband this lord so glorious." 19

The prince hearing this greeting, said: "Happy are they
that have found deliverance. Longing for peace of mind,
I shall seek the bliss of Nirvana." 20

Then asked Kisa Gotami: "How is Nirvana attained?"
The prince paused, and to him whose mind was estranged
from wrong the answer came: "When the fire of lust is
gone out, then Nirvana is gained; when the fires of hatred
and delusion are gone out, then Nirvana is gained; when
the troubles of mind, arising from blind credulity, and all
other evils have ceased, then Nirvana is gained!" Siddhattha

16

banded her his precious pearl necklace as a reward for
the instruction she had given him, and having returned
home looked with disdain upon the treasures of his
palace. * i

His wife welcomed him and entreated him to tell her the
cause of his grief. He said: "I see everywhere the im-
pression of changej therefore, my heart is heavy. Men grow
old, sicken, and die. That is enough to take away the zest
of life." 12

The king, his father, hearing that the prince had become
estranged from pleasure, was greatly overcome with sorrow
and like a sword it pierced his heart. ^^

VII.
THE BODHISATTA'S RENUNCIATION.

It was night. The prince found no rest on his soft pil-
low; he arose and went out into the garden. "Alas!" he
cried, "all the world is full of darkness and ignorance;
there is no one who knows how to cure the ills of ex-
istende." And he groaned with pain. i

Siddhattha sat down beneath the great jambu-tree and
gave himself to thought, pondering on life and death and
the evils of decay. Concentrating his mind he became free
from confusion. All low desires vanished from his heart
and perfect tranquillity came over him. ^

In this state of ecstasy he saw with his mental eye all
the misery and sorrow of the world; he saw the pains of
pleasure and the inevitable certainty of death that hovers
over every being; yet men are not awakened to the truth.
And a deep compassion seized his heart. 5

While the prince was pondering on the problem of evil,
he beheld with his mind's eye under the jambu-tree a

a* 19

"Persevere in thy quest and thou shalt find what thou
seekest. Pursue thy aim unswervingly and thou shalt gain
the prize. Struggle earnestly and thou shalt conquer. The
benediction of all deities, of all saints^ of all that seek light
is upon thee, and heavenly wisdom guides thy steps. Thou
shalt be the* Buddha, our Master, and our Lordj thou
shalt enlighten the world and save mankind from per-
dition." 1 5

Having thus spoken, the vision vanished, and Siddhattha's
heart was filled with peace. He said to himself: 16

"1 have awakened to the ttuth and I am resolved to ac-
complish my purpose. I will sever all the ties that bind
me to the world, and I will go out from my home to seek
the way of salvation. 17

"The Buddhas are beings whose words cannot fail: there
is no departure from truth in their speech. 18

"For as the fall of a stone thrown into the air, as the
death of a mortal, as the sunrise at dawn, as the lion's
roar when he leaves his lair, as the delivery of a woman
with child, as all these things are sure and certain even
so the word of the Buddhas is sure and cannot fail. ip

"Verily I shall become a Buddha.' 1 20

The prince returned to the bedroom of his wife to take
a last farewell glance at those whom he dearly loved above
all the treasures of the earth. He longed to take the infant
once more into his arms and kiss him with a parting Mss.
But the child lay in the arms of his mother, and the prince
could not lift him without awakening both. 21

There Siddhattha stood gazing at his beautiful wife and
his beloved son, and his heart grieved. The pain of part-
ing overcame him powerfully. Although his mind was de-
termined, so that nothing, be it good or evil, could shake
his resolution, the tears flowed freely from his eyes, and
it was beyond his power to check their stream. But the

prince tore himself away with a manly heart, suppressing
his feelings but not extinguishing his memory. ^^

The Bodhisatta mounted his noble steed Kanthaka, and
when he left the palace, Mara stood in the gate and stopped
him: "Depart not, O my Lord," exclaimed Mara. "In seven
days from now the wheel of empire will appear, and will
make thee sovereign over the four continents and the two
thousand adjacent islands. Therefore, stay, my Lord." zj

The Bodhisatta replied: "Well do I know that the wheel
of empire will appear to me; but it is not sovereignty that
I desire. I will become a Buddha and make all tie world
shout for joy." 14

Thus Siddhattha, the prince, renounced power and worldly
pleasures, gave up his kingdom, severed all ties, and went
into homelessness. He rode out into the silent night, .ac-
companied only by his faithful charioteer Channa. 15

Darkness lay upon the earth, but the stars shone
brightly in the heavens. 26

VIII.
KING BIMBISARA.

Siddhattha had cut his waving hair and had exchanged
his royal robe for a mean dress of the color of the ground*
Having sent home Channa, the charioteer, together with
the noble steed Kanthaka, to king Suddhodana to bear
him the message that the prince had left the world, the
Bodhisatta walked along on the highroad with a beggar's
bowl in his hand. i

Yet the majesty of his mind was ill-concealed under the
poverty of his appearance. His erect gait betrayed- his
royal birth and his eyes beamed with a fervid zeal for tmth.

The beauty of his youth was transfigured by holiness and
surrounded his head like a halo. x

All the people who saw this unusual sight gazed at him
in wonder. Those who were in haste arrested their steps
and looked back; and there was no one who did not pay
him homage. 3

Having entered the city of Rajagaha, the prince went
from house to house silently waiting till the poeple offered
him food. Wherever the Blessed One came, die people
gave him what they had; they bowed before him in hu-
mility and were filled with gratitude because he* condescend-
ed to approach their homes. 4

Old and young people were moved and said: "This
is a noble muni! His approach is bliss. What a great joy
for us!" 5

And Mng Bimbisara, noticing the commotion in the city,
inquired the cause of it, and when he learned the news
sent one of his attendants to observe the stranger. 6

Having heard that the muni must 'be a Sakya and of
noble family, and that he had retired to the bank of a flow-
ing river in the woods to eat the food in his bowl, the
Mng was moved in his heart; he cionned his royal robe,
placed his golden crown upon his head and went out in
the company of aged and wise counselors to meet his
mysterious guest. 7

The king found the muni of the Sakya race seated under
a tree. Contemplating the composure of his face and the
gentleness of his deportment, Bimbisara greeted him rever-
ently and said: #

"O samana, thy hands are fit to grasp the reins of an
empire and should not hold a beggar's bowl. I am sorry
to see thee wasting thy youth. Believing that thou art of
royal descent, I invite thee to join me in the government
of my country and share my royal power. Desire for pow*
er is becoming to the noble-minded, and -wealth should

^6

not be despised. To grow rich and lose religion is not
true gain. But he who possesses all three, power, wealth,
and religion, enjoying them in discretion and with wisdom,
him I call a great master." 9

The great Sakyanmni lifted his eyes and replied: 10

"Thou art known, O Mng, to be liberal arid religious,
and thy words are prudent. A kind man who makes good
use of wealth is rightly said to possess a great treasure;
but the miser who hoards up his riches will have no profit. 1 1

"Charity is rich in returns? charity is the greatest wealth,
for though it scatters, it brings no repentance. H

"I have severed all ties because I seek deliverance. How
is it possible for me to return to the world? He who seeks
religious truth, which is the highest treasure of all, must
leave behind all that can concern him or draw away his
attention, and must be bent upon that one goal alone. He
must free his soul from covetousness and lust, and also
from the desire for power. 13

"Indulge in lust but a little, and lust like a child will
grow. Wield worldly power and you will be burdened
with cares. 14

"Better than sovereignty over the earth, better than liv-
ing in heaven, better than lordship over all the worlds,
is the fruit of holiness. x 5

"The Bodhisatta has recognized the illusory nature of
wealth and will not take poison as food irf

< *Will a fish that has been baited still covet the hook, or
an escaped bird love the net? 17

"Would a rabbit rescued from the serpent's mouth go
back to be devoured? Would a man who has burnt his
hand with a torch take up the torch after he had dropped
it to the earth? Would a blind man who has recovered
his sight desire to spoil his eyes again? 18

"The sick man suffering from fever seeks for a cooling
medicine. Shall we advise him to drink that which will

increase the fever? Shall we quench a fire by heaping fuel
upon it? i 9

"I pray thee, pity me not. Rather pity those who are
burdened with the cares of royalty and the worry of great
riches. They enjoy them in fear and trembling, for they
are constantly threatened with a loss of those boons on
whose possession their hearts are set, and when they die
they cannot take along either their gold or the kingly
diadem. 20

"My heart hankers after no vulgar profit, so I have put
away my royal inheritance and prefer to be free from the
burdens of life. z r

"Therefore, try not to entangle me in new relationships
and duties, nor hinder me from completing the work I
have begun. ^^

"I regret to leave thee. But I will go to the sages who
can .teach me religion and so find the path on which we
can escape evil. 13

"May thy country enjoy peace and prosperity, and may
wisdom be shed upon thy rule like the brightness of the
noon-day sun. May thy royal power be strong and may
righteousness- be the sceptre in thine hand." 24

The king, clasping his hands with reverence, bowed
down before Sakyamuni and said: "Mayest thou obtain that
which thou seekest, and when thou hast obtained it, come
back, I pray thee, and receive me as thy disciple." 25

The Bodhisatta parted from the king in friendship and
goodwill, and purposed in his heart to grant his request. 26

IX.
THE BODHISATTA'S SEARCH.

Alara and Uddaka were renowned as teachers among
the Brahmans, and there was no one in those days who
surpassed them in learning and philosophical knowl-
edge. / i

The Bodhisatta went to them and sat at their feet. He
listened to their doctrines of the atman or self, which is
the ego of the mind and the doer of all doings. He learned
their views of the transmigration of .souls and of the
law of karma; how the souls of bad men had to suffer by
being reborn in men of low caste, in animals, or in hell,
while those who purified themselves by libations, by sacri-
fices, and by self-mortification would become kings, or
Brahmans, or devas, so as to rise higher and higher in the
grades of existence. He studied their incantations and
offerings and the methods by which they attained deliv-
erance of the ego from material existence in states of
ecstasy. ^

Alara said: "What is that self which perceives the actions
of the five roots of mind, touch, smell, taste, sighty and
hearing? What is that which is active in the two ways of
motion, in the hands and in the feet? The problem of
the soul appears in the expressions '/ say,* '/ know and
perceive, 7 l l come,' and 'I go' or '/ will stay here.' Thy
soul is not thy body? it is not thy eye, not thy ear, not
thy nose, not thy tongue, nor is it thy mind. The / is
the one who feels the touch in thy body. The / is the
smeller in the nose, the taster in the tongue, the seer in
the eye, the hearer in the ear, and the thinker in the mind.
The / moves thy hands and thy feet. The / is thy soul.
Doubt in the existence of the soul is irreligious, and with-
out discerning this truth there is no way of salvation. Deep
speculation will easily involve the mind; it leads to con-

29

fusion and unbelief; but a purification of the soul leads to
the way of escape. True deliverance is reached by remov-
ing from the crowd and leading a hermit's life, depending
entirely on alms for* food. Putting away all desire and
clearly recognizing the non-existence of matter, we reach
a state of perfect emptiness. Here we find the condition
of immaterial life. As the munja grass when freed from its
horny case, as a sword when drawn from its scabbard, or
as the wild bird escaped from its prison, so the ego, liber-
ating itself from all limitations, finds perfect release. This
is true deliverance, but those only who will have deep faith
will learn." 3

The Bodhisatta found no satisfaction in these teachings.
He replied: "People are in bondage^ because they have not
yet removed the idea of the ego. 4

"The thing and its quality are different in our thought,
but not in reality. Heat is different from fire in our thought,
but you cannot remove heat from fire in reality. You say
that you can remove the qualities and leave the thing, but
if you think your theory to the end, you will find that this
is not so. 5

"Is not man an organism of many aggregates? Are we
not composed of various attributes? Man consists of the
material form, of sensation, of thought, of dispositions, and,
lastly, of understanding. That which men call the ego when
they say '/ am' is not an entity behind the attributes j it
originates by their co-operation. There is mind; there is
sensation and thought, and there is truth; and truth is mind
when it walks in the path of righteousness. But there is
no separate ego-soul outside or behind the thought of man,
He who believes that the ego is a distinct being has no
correct conception of things. The very search for the at-
man is wrong; it is a wrong start and it will lead you in
a false direction. 6

"How much confusion of thought comes from our inter-

30

est in self, and from our vanity when thinking */ am so
great,' or */ have done this wonderful deed?' The thought
of thine ego stands between thy rational nature and truth;
banish it, and then wilt -thou see things as they are. -He
who thinks correctly will rid himself of ignorance and ac-
quire wisdom. The ideas */ am' and l l shall be 7 or C 7 shall
not be* do not occur to a clear thinker. j

"Moreover, if our ego remains, how can we attain true
deliverance? If the ego is to be reborn in any of the three
worlds, be it in hell, upon earth, or be it even in heaven,
we shall meet again and again the same inevitable doom'
of sorrow. We shall remain chained to the wheel of in-
dividuality and shall be implicated in egotism and wrong. 8

"All combination is subject to separation, and we cannot
escape birth, disease, old age, and death. Is this a final
escape?" ? (

Said Uddaka: "Consider the unity of things. Things are!
not their parts, yet they exist. The members and organs
of thy body are not thine ego, but thine ego possesses all'
these parts. What, for instance, is the Ganges? Is the
sand the Ganges? Is the water the Ganges? 1$ the hither
bank the Ganges? Is the farther bank the Ganges? The
Ganges is a mighty river and it possesses all these several
qualities. Exactly so is our ego". 10

But the Bodhisatta replied: "Not so, sir! F we except
the water, the sand, the hither bank and the farther bank,'
where cari we find any Ganges? In the same way I ob-
serve the activities of man in their harmonious union, but
there is no ground for an ego outside its parts." n !

The Brahman sage, however, insisted on the existence
of the ego, saying: "The e^o is the doer of our deeds j
How can there be karma without a self as its performer?'
Do we not see around us the effects of karma? What
makes men different in character, station, possessions, and
fate? It is their karma, and karma includes merit and de-

merit. The transmigration of the soul is subject to its
karma. We inherit from former existences the evil effects
of our evil deeds and the good effects of our good deeds.
If that were not so, how could we be different?" i ^

The Tathagata meditated deeply on the problems of
transmigration and karma, and found the truth that lies in
them. 1 3

"The doctrine of karma," he said, "is undeniable, but thy
theory of the ego has no foundation. 14

"Like everything else in nature, the life of man is sub-
ject to the law of cause .and effect. The present reaps
what the past has sown, and the future is the product of
the present. But there is no evidence of the existence of
an immutable ego-being, of a self which remains the same
and migrates from body to body. There is rebirth but no
transmigration. r 5

"Is not this individuality of mine a combination, material
as well as mental? Is it not made up of qualities that sprang
into being by a gradual evolution? The five roots of sense-
perception in this organism have come from ancestors who
performed these functions. The ideas which I think, came
to me partly from others who thought them, and partly
they rise from combinations of the ideas in my own
mind. Those who have used the same sense-organs, and
have thought the same ideas before I was composed into
this individuality of mine are my previous existences? they
are my ancestors as much as the /of yesterday is the father
of the / of to-day, and the karma of, my past deeds con-
ditions the fate of my present existence. 16

"Supposing there- were an atman that performs the ac-
tions of the senses, then if the door of sight were torn
down and the eye plucked out, that atman would be able
to peep through the larger aperture and see the forms of
its surroundings better and more clearly than before. It
would be able to hear sounds better if the ears were torn

awayj smell better if the nose were cut off; taste better
if the tongue were pulled out; and feel better if the body
were destroyed; 17

"I observe the preservation and transmission of character;
I perceive the truth of karma, but see no atman whom
your doctrine makes the doer of your deeds. There is re-
birth without the transmigration of a self. For this atman,
this self, this ego in the */ say' and in the '/ will 1 is an
illusion. If this self were a reality, how could there be aa
escape from selfhood? The terror of hell would be infinite,
and 'no release could be granted. The evils of existence
would not be due to our ignorance and wrong-doing, but
would constitute the very .nature of our being." 18

And the Bodhisatta went to the priests officiating in
the temples. But the gentle mind of the Sakyamuni was
offended at the unnecessary cruelty performed on the al-
tars of the gods. He said: 19

"Ignorance only can make these men prepare festivals
and hold vast meetings for sacrifices. Far better to revere
the truth than try to appease the gods by shedding
blood. zo

"What love can a man possess who believes that the
destruction of life will atone for evil deeds? Can a new
wrong expiate old wrongs? And can the slaughter of
an innocent victim blot out the evil deeds of mankind?
This is practising religion by the neglect of moral con-
duct, z i

"Purify your hearts and cease to Mil} that is true re-
ligion, z ^

"Rituals have no efficacy; prayers are vain repetitions;
and incantations have no saving power. But to abandon
covetousness and lust, to become free from evil passions,
and to give up all hatred and ill-will, that is the right sacri-
fice and the true worship." " 13

URUVELA, THE PLACE OF MORTIFICATION.

The Bodhisatta went in search of a better system and
came to a settlement of five bhikkhus in the jungle of
Uruvela; and when the Blessed One saw "the life of those
five men, virtuously keeping in check their senses, sub-
duing their passions, and practising austere self-discipline,
he admired their earnestness and joined their company, i

With holy zeal and a strong heart, the Sakyamuni gave
himself up to meditative thought and rigorous mortification
of the body. Whereas the five bhikkhus were severe, the
Sakyamuni was severer still, and they revered him, their
junior, as their master. i

So the Bodhisatta continued for six years patiently tor-
turing himself and suppressing the wants of nature. He
trained his body and exercised his mind in the modes of
the most rigorous ascetic life. At last, he ate each day
one hemp-grain only, seeking to cross the ocean of birth
and death and to arrive at the shore of deliverance. 3

And when the Bodhisatta. was ahungered, lo! Mara,
the Evil One, approached him and said: "Thou art ema-
ciated from fasts, and death is near. What good is thy
exertion? Deign to live, and thou wilt be able to do good
works." But the Sakyamuni made reply: "O thou friend
of the indolent, thou wicked one; for what purpose hast
thou come? Let the flesh waste away, if but the mind be-
comes more tranquil and attention more steadfast. What
is life in this world? Death in battle is better to me than
that I should live defeated." 4

And Mara withdrew, saying : "For seven years I have fol-
lowed the Blessed One step by step, but I have found no
fault in the Tathagata". 5

The Bodhisatta was shrunken and attenuated, and his
body was like a withered branch; but the fame of his

34

jboliness spread in the surrounding countries, and people
came from great distances to see him and receive his
Wessing. 6

However, the Holy One was not satisfied. Seeking true
wisdom lie did not find it, and he came to the conclusion
that mortification would not extinguish desire nor afford'
enlightenment in ecstatic 'contemplation; 7 ,

Seated beneath a jambu-tree, he considered the state of
his mind and the fruits of his mortification. His body had
become weaker, nor had his fasts advanced him in his search
for salvation, and therefore when he saw that it was not
the right path, he proposed to abandon it. *

He went to bathe in the Neranjara river, but when he
strove to leave the water he could not rise on account of
his weakness. TJien espying the branch of a tree and taking
'hold of it, tie raised himself and left the stream. But
while returning to his abode, he staggered and fell to the
ground, and the five bhikkhus thought he was dead.' ?

There was a chief herdsman living near the grove whose
eldest daughter was called Nanda*j and Nanda happened to
pass by the spot where the Blessed One had swooned, and
bowing down before him she offered .him rice-milk and he
accepted the gift. When he had partaken of the rice-milk
all his limbs were refreshed, his mind became clear again,
and he was strong to receive the highest enlightenment. 10

After this occurrence, the Bodhisatta again took some
food. His disciples, having witnessed the scene of Nanda
and observing the change in his mode of living, were filled
with suspicion. They were convinced that Siddhattha's
religious zeal was flagging and that he whom they had
hitherto revered as their Master had become oblivious of
his high purpose. it

When the Bodhisatta saw the bhikkhus turning away
from him, he felt sorry for their lack of confidence, and
was aware of the loneliness in which he lived. n

3* 55

Suppressing his grief he wandered on alone, and his dis-
ciples said, "Siddhattha leaves us to seek a more pleasant
abode." 13

XL
MARA THE EVIL ONE.

The Holy One directed his steps to that blessed Bodhi-
tree beneath whose shade he was to accomplish his
search. i

As he walked, the earth shook and a brilliant light trans-
figured the world. i

When he sat down the heavens resounded with joy and
all living beings were filled with good cheer. 3

Mara alone, lord of the rive desires, bringer of death and
enemy of truth, was grieved and rejoiced not. With
his three daughters, Tanha, Raga and Arati, the tempters,
and with his host of evil demons, he went to the place
where the great samana sat. But Sakyamuni heeded him
not. 4

Mira uttered fear-inspiring threats and raised a whirl-
wind so that the skies were darkened and the ocean roared
and trembled. But the Blessed One under the Bodhi-
tree remained calm and feared not. The Enlightened One
knew that no harm could befall him. 5

The three daughters of Mara tempted the Bodhisatta,
but he paid no attention to them, and when Mara saw
that he could kindle no desire in the heart of the victorious
samana, he ordered all the evil spirits at his command
to attack him and overawe the great muni. 6

But the Blessed One watched them as one would watch
the harmless games of children. All the fierce hatred of
the evil spirits was of no avail. The flames of hell became

aHHEffliEa!^^

wholesome breezes of perfume, and the angry thunderbolts
were changed into lotus-blossoms. 7

When M5ra saw this, he fled away with his army from
the Bodhi-tree, whilst from above a rain of heavenly flow-
ers fell, and voices of good spirits were heard: 8

"Behold the great muni! his heart unmoved by hatred.
The wicked Mara's host 'gainst him did not prevail. Pure
is he and wise, loving and full of mercy. $>

"As the rays of the sun drown the darkness of the world,
so he who perseveres in his search will find the truth and
the truth will enlighten him." 10

XII.
ENLIGHTENMENT.

The Bodhisatta, having put Mara to flight, gave himself
up to meditation. All the miseries of the world, the evils
produced by evil deeds and the sufferings arising therefrom,
passed before his mental eye, and he thought: i

"Surely if living creatures saw the results of all their
evil deeds, they would turn away from them in disgust.
But selfhood binds them, and they cling to their obnoxious
desires. i

"They crave pleasure for themselves and they cause pain
to othersj when death destroys their individuality, they find
no peace; their thirst for existence abides and their self-
hood reappears in new births. 3

"Thus they continue to move in tire coil and can find
no escape from the hell of their own. making. And how
empty are their pleasures, how vain are their endeavors!
Hollow like the plantain-tree and without contents like the
bubble. * 4

"The world is full of evil and sorrow, because it is full
of lust. Men go astray because they think that delusion
is better than truth. Rather than truth they follow error,
which is pleasant to look at in the beginning but in the
end causes anxiety, tribulation, and misery." 5

And the Bodhisatta began to expound the Dharma. The
Dharma is the truth. The Dharma is the sacred law. The
Dharma is religion. The Dharma alone can deliver us from
error, from wrong and from sorrow. 6

Pondering on the origin of birth and death, the Enlight-
ened One recognized that ignorance was the root of all
evil; and these are the links in the development of life,
called the twelve nidanas: 7

In the beginning there is existence blind and without
knowledge} and in this sea of ignorance there are stirrings
formative and organizing. From stirrings, formative and
organizing, rises awareness or feelings. Feelings beget or-
ganisms that live as individual beings. These organisms
develop the six fields, that is, the five senses and the mind.
The six elds come in contact with things. Contact be-
gets sensation. Sensation creates the thirst of individualized
being. The thirst of being creates a cleaving to things.
The cleaving produces the growth and continuation of
selfhood. Selfhood continues in renewed births. The re-
newed births of selfhood are the cause of suffering, old
age, sickness, and death. They produce lamentation, anxiety,
and despair. 8

The cause of all .sorrow lies at the very beginning; it
is hidden in the ignorance from which life grows. Remove
ignorance and you will destroy the wrong appetences that
rise from ignorance; destroy these appetences and you will
wipe out the wrong perception that rises from them. De-
stroy wrong perception and there is an end of errors in
individualized beings. Destroy the errors in individualized
beings and the illusions of the six fields will disappear.

4 o

Destroy illusions and the contact with things will cease to
beget misconception. Destroy misconception and you do away
with thirst. Destroy thirst and you will be free of all morbid
cleaving. Remove the cleaving and you destroy the self-
ishness of selfhood. If the selfishness of selfhood is des-
troyed you will be above birth, old age, disease, and death,
and you will escape all suffering. 9

The Enlightened One saw the four noble truths which
point out the path that leads to Nirvana or the extinction
of self: 10

The first noble truth is the existence of sorrow. n
The second noble truth is the cause of suffering. i *
The third noble truth is the cessation of sorrow. 15
The fourth noble truth is the "eightfold path that leads
to the cessation of sorrow. 14

This is the Dharma. This is the truth. This is religion.
And the Enlightened One uttered this stanza: 15

"Through many births I sought in vain
The Builder of this House of Pain.
Now, Builder, thee I plainly seel
This is the last abode for me.
Thy gable's yoke and rafters broke,
My heart has peace. All lust will cease." 16

There is self and there is truth. Where self is, truth is
not. Where truth is, self is not. Self is the fleeting error
of samsaraj-it is individual separateness and that egotism
which begets envy and hatred. Self is the yearning for
pleasure and the lust after vanity. Truth is the correct
comprehension of things 5 it is the permanent and ever-
lasting, the real in all existence, the bliss of righteous-
ness. 1 7

The existence of self is an illusion, and there is no wrong
in this world, no vice, no evil, except what flows from the
assertion of self. 18

4*

The attainment of truth is possible only when self is
recognized as an illusion. Righteousness can be practised
only when we have freed our mind from passions of ego-
tism. Perfect peace can dwell only where all vanity has
disappeared. I 9

Blessed is he who has understood the Dharma. Blessed
is he who does no harm to his fellow-beings. Blessed is
he who overcomes wrong and is free from passion. To the
highest bliss has he attained who has conquered all selfishness
and vanity. He has become the Buddha, the Perfect One,
the Blessed One, the Holy One. zo

XIH.
THE FIRST CONVERTS.

The Blessed One tarried in solitude seven times seven
days, enjoying the bliss of emancipation. i

At that time Tapussa and Bhallika, two merchants, came
traveling on the road near by, and when they saw the
great samana, majestic- and full of peace, they approached
him respectfully and offered him rice cakes and honey, z

This was the first food that the Enlightened One ate after
he attained Buddhahood. 3

And the Buddha addressed them and pointed out to them
the way of salvation. The two merchants, conceiving in
their minds the holiness of the conqueror of Mara, bowed
down in reverence and said: "We take our refuge, Lord,
in the Blessed One and in the Dharma." 4

Tapussa and Bhallika were the first that became followers
of the Buddha and they were lay disciples. 5

XIV.
BRAHMAS REQUEST.

The Blessed One having attained Buddhahood while rest-
ing under the shepherd's Nigrodha tree on the banks of
the river Neranjara, pronounced this solemn utterance: i

"How blest in happy solitude

Is he who hears of truth the call!

How blest to be both kind and good,

To practice self-restraint to all!

How blest from passion to be free,

All sensuous joys to let pass by!

Yet highest bliss enjoyeth he

Who quits the pride of *I am L' z

"I have recognized the deepest truth, which is sublime
and peace-giving, but difficult to understand; for most men
move in a sphere of worldly interests and find their de-
light in worldly desires. 3
"The worldling will not understand the doctrine, for to
him there is happiness in selfhood only, and the bliss that
lies in a complete surrender to truth is unintelligible to
him. 4
"He will call resignation what to the enlightened mind
is the purest joy. He will see annihilation where the per-
fected one finds immortality. He will regard as death what
the conqueror of self knows to be life everlasting. 5
"The truth remains hidden from him who is in the bon-
dage of hate and desire. Nirvana remains incomprehensible
and mysterious to the vulgar whose minds are beclouded
with worldly interests. Should I preach the doctrine and
mankind not comprehend it, it would bring me only fatigue
and trouble." 6
Mara, the Evil One, on hearing the words of the Blessed
Buddha, approached and said: "Be greeted, thou Holy One.

43

Thou hast attained the highest bliss and it is time for thee
to enter into the final Nirvana." 7

Then Brahma Sahampati descended from the heavens and,
having worshipped the Blessed One, said: 8

"Alas! the world must perish, should the Holy One, the
Tathagata, decide not to teach the Dharma. p

"Be merciful to those that struggle} have compassion
upon the sufferers; pity the creatures who are hopelessly
entangled in the snares of sorrow. ro

"There are some beings that are almost free from the
dust of worldliness. If ,they hear not the doctrine preached,
they will be lost. But if they hear it, they will believe and
be saved." n

The Blessed One, full of compassion, looked with the
eye of a, Buddha- upon all sentient creatures, and he saw
among them beings whose ;minds were but scarcely covered
by the dust of worldliness, who were of good disposition
and easy to instruct. He saw some who were conscious
of the dangers of lust and wrong doing. 1 2,

And the Blessed One said to Brahma Sahampati: "Wide
open be the door of immortality to all who have ears to
hear. May they receive the Dharma with faith." 13

And the Blessed One turned to Mara, saying: "I shall not
pass into the final Nirvana, O Evil One, until there be not
only brethren and sisters of an Order^ but also lay-disciples
of both sexes, who shall have become true hearers, wise,
well trained, ready and learned, versed in the scriptures,
fulfilling all the greater and lesser duties, correct in life,
walking according to the precepts until they, having thus
themselves learned the doctrine, shall be able to give in-
formation to others concerning it, preach it, make it known,
establish it, open it, minutely explain it, and make it clear
until they, when others start vain doctrines, shall be able
to vanquish and refute them, and so to spread the wonder-
working truth abroad. I shall not die until the pure religion

44

of truth shall have become successful, prosperous, wide-
spread, and popular in all its full extent until, in a word,
it shall have been well proclaimed among men!" 14

Then Brahma" Sahampati understood that the Blessed
One had granted his request and would preach the doc-
trine. 15

THE FOUNDATION
OF THE KINGDOM OF

RIGHTEOUSNESS.

UPAKA.

NOW the Blessed One thought: "To
whom shall I preach the doctrine first?
My old teachers are dead. They would have
received the good news with joy. But my
five disciples are still alive. I shall go to
them, and to them shall I first proclaim the
gospel of deliverance." i

At that time the five bhikkhus dwelt in
the Deer Park at Benares, and the Blessed

One rose and journeyed to their abode, not thinking of
their unkindness in having left him at a time when he was
most in need of their sympathy and help, but mindful
only of the services which they had ministered unto him,
and pitying them for the austerities which they practised
in vain. i

Upaka, a young Brahman and a Jain, a former acquaint-
ance of Siddhattha, saw the Blessed One while he jour-
neyed to Benares, and, amazed at the majesty and sublime
joyfulness of his appearance, said: "Thy countenance, Mend,
is serene; thine eyes are bright and indicate purity and
blessedness." 3

The holy Buddha replied: "I have obtained deliverance
by the extinction of self. My body is chastened, my mind
is free from desire, and the deepest truth has taken abode
in my heart .1 have obtained Nirvana, and this is the reason
that my countenance is serene and my eyes are bright. I
now desire to found the kingdom of truth upon earth, to
give light to those who are enshrouded in darkness and
to open the gate of deathlessness." 4

Upaka replied: "Thou professest then, friend, to be Jina,
the conqueror of the world, the absolute one and the holy
one." 5

The Blessed One said: "Jinas are all those who have
conquered self and the passions of self, those alone are
victors- who control their minds and abstain from evil.
Therefore, Upaka, I am the Jina." 6

Upaka shook his head. "Venerable Gotama," he said,
"thy way lies yonder," and taking another road, he went
away. 7

XVI.
THE SERMON AT BENARES.

On seeing their old teacher approach, the five bhikkhus
agreed among themselves not to salute him, nor to address
Mm as a master, but by his name only. "For," so they
said, "he has broken his vow and has abandoned holiness.
He is no bhikkhu but Gotama, and Gotama has become
a man who lives in abundance and indulges in the pleasures
of worldliness." i

But when the Blessed One approached in a dignified
manner, they involuntarily rose from their seats and greeted
him in spite of their resolution. Still they called him by
his name and addressed him as "friend Gotama." 2

When they had thus received the Blessed One, he said:
"Do not call the Tathagata by his name nor address him
as 'friend,' for he is the Buddha, the Holy One. The Bud-
dha looks with a kind heart, equally on all living beings,
and they therefore call him 'Father.' To disrespect a father
is wrong? to despise him, is wicked. - 3

"The Tathagata," the Buddha continued, "does not seek
salvation in austerities, but neither does he for that reason
indulge in worldly pleasures, nor Eve in abundance. The
Tathagata has found the middle path. 4

"There are two extremes, O bhikkhus, which the man
who has given up the world ought not to follow the
habitual practice, on the one hand, of self-indulgence which
is unworthy, vain and fit only for the worldly-minde4 -
and the habitual practice, on the other hand, of self-morti-
fication, which is paiiiful, useless and unprofitable. 5

"Neither abstinence from fish or flesh, nor going naked,
nor shaving the head, nor wearing matted hair, nor dress-
ing in a rough garment, nor covering oneself with dirt,
nor sacrificing to Agni, will cleanse a man who is not free
from delusions. 6

4 49

"Reading the Vedas, making offerings to priests, or sacri-
fices to the gods, self-mortification by heat or cold, and
many such penances performed for the sake of immortal-
ity, these do not cleanse the man who is not free from
delusions. 7

"Anger, drunkenness, obstinacy, bigotry, deception, envy,
self-praise, disparaging others, superciliousness and evil in-
tentions constitute uncleanness; not verily the eating of
flesh. 8

"A middle path, O bhikkhus, avoiding the two extremes,
has been discovered by the Tathagata a path which opens
the eyes, and, bestows understanding, which leads to peace
of mind, to the higher wisdom, to full enlightenment, to
Nirvana! P

"What is that middle path, O bhikkhus, avoiding these
two extremes, discovered by the Tathagata that path which
opens the eyes, and bestows understanding, which* leads
to peace of mind, to the higher wisdom, to full enlighten-
ment, to Nirvana? 10

"Let me teach you, O bhikkhus, the middle path, which
keeps aloof from both extremes. By suffering, the emaciated
devotee produces confusion and sickly thoughts in his mind.
Mortification is not conducive even to worldly knowledge;
how much less to a triumph over the senses! 1 1

"He who fills his lamp with water will not dispel the
darkness, and he who tries to light a fire with rotten wood
will fail. And how can any one be free from self by lead-
ing a wretched life, if he does not succeed in quenching
the fires of lust, if he still hankers after either worldly or
heavenly pleasures. But he in whom self has become ex-
tinct is free from lust; he will desire neither worldly nor
heavenly pleasures, and the satisfaction of his natural waned
will not defile him. However, let him be moderate,
let him eat and drink according to the needs of the
body. ii

"SensuaEty is enervating j the self-indulgent man is a slave
to his passions, and pleasure-seeking is degrading and
vulgar. 1 5

"But to satisfy the necessities of life is not evil. To
keep the body in good health is a duty, for otherwise we
shall not be able to trim the lamp of wisdom, and keep
our mind strong and clear. Water surrounds the lotus-
flower,- but does not wet its petals. 14

"This is the middle path, O bhikkhus, that keeps aloof
from both extremes." 15

And the Blessed One spoke kindly to his disciples, pity-
ing them for their errors, and pointing out the uselessness
of their endeavors, and the ice of ill-will that chilled their
hearts melted away under the gentle warmth of the Master's
persuasion. 16

Now the Blessed One set the wheel of the most ex-
cellent law rolling, and he began to preach to the five
bhikkhus, opening to them the gate of immortality, and
showing them the bliss of Nirvana. 17

The Buddha said: iS

"The spokes of the wheel are the rules of pure conduct:
justice is the uniformity of their length; wisdom is the tire;
modesty and thoughtnilness are s the hub in which the im-
movable axle of truth is fixed* 19

"He who recognizes the existence of suffering, its cause,
its remedy, and its cessation has fathomed the four noble
truths. He will/ walk in the right path. zo

''Right views will be the torch to light his way. Right
aspirations will be his guide. Right speech will be his
dwelling-place on the road. His gait will be straight,
for it is right behavior. His refreshments will be the
right way of earning his livelihood. Right efforts will
be his steps: right thoughts his breath) and right con-
templation will give. Mm the peace . that follows in hi^
footprints. * i

V *'

"Now, this, O bhikkhus, is the noble truth concerning
suffering: 21

"Birth is attended with pain, decay is painful, disease is
painful, death is painful. Union with the unpleasant is
painful, painful is separation from the pleasant? and any
craving that is unsatisfied, that too is painful. In brief,
bodily conditions which spring from attachment are pain-
ful. 23

"This, then, O bhikkhus, is the noble truth concerning
suffering. 24

"Now this, O bhikkhus, is the noble truth concerning
the origin of suffering: 2^

"Verily, it is that craving which causes the renewal of
existence, accompanied by sensual delight, seeking satis-
faction now here, now there, the craving for the gratifi-
cation of the passions, the craving for a future life, and the
craving for happiness in this life. 26

"This, then, O bhikkhus, is the noble truth concerning
the origin of suffering. 27

"Now this, O bhikkhus, is the noble truth concerning
the destruction of suffering: 28

Eerily, it is the destruction, in which no passion re-
mains, of this very thirst; it is the laying aside of, the being
free from, the dwelling no longer upon this thirst. 29

"This, then, O bhikkhus, is the noble truth concerning
the destruction of suffering. 30

"Now this, O bhikkhus, is the noble truth concerning
the way which leads to the destruction of sorrow. Verily!
it is this noble eightfold path; that is to say: 3 1

"Right views; right aspirations; right speech; right be-
havior; right livelihood; right effort; right thoughts; and
right contemplation. 32

"This, then, O bhikkhus, is" the noble truth concerning
the destruction of sorrow. 3 3

52

mTsQtfw^^

"By the practice of lovingkindness I ,have attained liber-
ation of heart, and thus I am assured that I shall never
return in renewed births. I have even now attained Nir-
vana." 34

And when the Blessed One had thus set the royal chariot
wheel of truth rolling onward, a rapture thrilled through
all the universes. 35

The devas left their heavenly abodes to listen to the
sweetness of the truth ; the saints that had parted from life
crowded around the great teacher to receive the glad tid-
ings; even the animals of the earth felt the bliss that rested
upon the words of the Tathtgata: and all the creatures of
the host of sentient beings, gods, men, and beasts, hearing
the message of deliverance, received and understood it in
their own language, 36

And when the doctrine was propounded, the venerable
Kondanna, the oldest one among the five bhikkhus, dis-
cerned the truth with his mental eye, and he said: "Truly,
O Buddha, our Lord, thou hast found the truth!" Then
the other bhikkhus too, joined him and exclaimed: "Truly,
thou art the Buddha, thou hast found the truth." 37

And the devas and saints and all the good spirits of the
departed generations that had listened to the sermon ot
the Tathagata, joyfully received the doctrine and shouted r
"Truly, the Blessed One has founded the kingdom of right-
eousness. The Blessed One has mqved the earth} he has
set the wheel of Truth rolling, which by no one in the
universe, be he god or man, can ever be turned back. The
kingdom of Truth will be preached upon earth? it will
spread; and righteousness, good-will, and peace will reign
among mankind." 38

XVIL
THE SANGHA.

Having pointed out to the five bhikkhus the truth, the
Buddha said: i

"A man that stands alone, having decided to obey the
truth, may be weak and slip back into his old ways. There-
fore, stand" ye together, assist one another, and strengthen
one another's efforts. i

"Be like unto brothers ; one in love, one in holiness, and
one in your zeal for the truth. 3

"Spread the truth and preach the doctrine in all quarters
of the world, so that in die end all living creatures will be
citizens of the kingdom of righteousness. 4

"This is the holy brotherhoodj this is the church, the
congregation of the saints of the Buddha; this is the Sangha
that establishes a communion among all those who have
taken 'their refuge in the Buddha." 5

And Kondanna was the first disciple of the Buddha who
had thoroughly grasped the doctrine of the Holy One, and
the Tathagata looking into his heart said: "Truly, Kon-
danna has understood the truth." Hence the venerable
Kondanna received the name "Annata-Kondanna," that is,
"Kondanna who has understood the doctrine." 6

Then the venerable Kondanna spoke to the Buddha and
said: "Lord, let us receive the ordination from the Blessed
One." 7

And the Buddha said: "Come, O bhikkhus! Well taught
is the doctrine. Lead a holy life for the extinction of suf-
fering." *

Then Kondanna and the other bhikkhus uttered three
times these solemn vows: 9

"To the Buddia will I look in faith: He, the Perfect
One, is holy and supreme. The Buddha conveys to us in-
struction, wisdom, and salvation; he is the Blessed One,

who knows the law of being; he is the Lord of the world,
who yoketh men like oxen, the Teacher of gods and men,
the Exalted Buddha. Therefore, to the Buddha will f look
in faith. 10

"To the doctrine will I look in faith: well-preached is
the doctrine by the Exalted One. The doctrine has been
revealed so as to become visible} the doctrine is above
time and space. The doctrine is not based upon hearsay,
it means 'Come and see'; the doctrine leads to welfare;
the doctrine is recognized by the wise in their own hearts.
Therefore to the doctrine will I look in faith. 1 1

"To the community will I look in faith; the community
of the Buddha's disciples instructs us how to lead a life of
righteousness; the community of the Buddha's disciples
teaches us how to exercise honesty and justice; the com-
munity of the Buddha's disciples shows us how to practise
the truth. They form a brotherhood iri kindness and char-
ity, and their saints are worthy of reverence. The com-
munity of the Buddha's disciples is founded as a holy
brotherhood in which men bind themselves together to teach
the behests of rectitude and to do good. Therefore, to
the community will I look in faith." 12

And the gospel of the Blessed One increased from day
to day, and many people came to hear him and to accept
the ordination to lead thenceforth a holy life for the sake
of the extinction of suffering. 13

And the Blessed One seeing that it was impossible to
attend to all who wanted to hear the truth and receive
the ordination, sent out from the number of his dis-
ciples such as were to preach the Dharma and said unto
them: 14

"The Dharma and the Vinaya proclaimed by the Tatha-
gata shine forth when they are displayed, and not when
they are concealed. But let not this doctrine, so full of
truth and so excellent, fall into the hands of those unworthy

57

of it, where It would be despised and contemned, treated
shamefully, ridiculed and censured. if

"I now grant you, O bMkkhus, this permission. Confer
henceforth in the different countries the ordination upon
those who are eager to receive it, when you find them
worthy. 1 6

"Go ye now, O bhikkhus, for the benefit of the many,
for the welfare of mankind, out of compassion for the
world. Preach the doctrine which is glorious in the begin-
ning, glorious in the middle, and glorious in the end, in the
spirit as well as in the letter. There are beings whose eyes
are scarcely covered with dust, but if the doctrine is not
preached to them they cannot attain salvation. Proclaim, to
them a life of holiness. They will understand the doctrine
and accept it." 17

And it became an established custom that the bhikkhus
went out preaching while the weather was good, but in the
rainy season they came together again and joined their
master, to listen to the exhortations of the Tathagata. 18

XVIII.
YASA, THE YOUTH OF BENARES.*

At that time there was in Benares a noble youth, Yasa
by name, the son of a wealthy merchant. Troubled in his
mind about the sorrows of the world, he secretly rose up
m the night and stole away to the Blessed One. i

The Blessed One saw Yasa, the noble youth, coming
from afar. And Yasa approached and exclaimed: "Alas,
what distress! What tribulations!" ^

The Blessed One said to Yasa: "Here is no distress $
here are no tribulations. Come to me and I will teach you
the truth, and the truth will dispel your sorrows." 3

58

And when Yasa, the noble youth, heard that there were
neither distress, nor tribulations, nor sorrows, his heart was
comforted. He went into the place where the Blessed One
was, and sat down near him. 4

Then the Blessed One preached about charity and mo-
rality. He explained the vanity of the thought "I am";
the dangers of desire, and the necessity of avoiding
the evils of life in order to walk on the path of de-
liverance. 5

Instead of disgust with the world, Yasa felt the cooling
stream of holy wisdom, and, having obtained the pure and
spotless eye of truth, he looked at his person, richly
adorned with pearls and precious stones, and his heart
was -filled with shame. 6

The Tathagata, knowing his inward thoughts, said: 7

"Though a person be ornamented with jewels, the heart
may have conquered the senses. The outward form does
not constitute religion or affect the mind. Thus the body
of* a samana may wear an ascetic's garb while his mind
is immersed in worldliness. 8

"A man that dwells in lonely woods and yet covets
worldly vanities, is a worldling, while the man in worldly
garments may let his heart soar high to heavenly thoughts. $>

"There is no distinction between the layman and the
hermit, if but both have banished the thought of self." 10

Seeing that Yasa was ready to enter upon the path,
the Blessed One said to him: "Follow me!" And Yasa
joined the brotherhood, and having put on a bhikkhu's robe,
received the ordination. n

While the Blessed One and Yasa were discussing the
doctrine, Yasa's father passed by in search of his son; and
in passing he asked the Blessed One: "Pray, Lord, hast thou
seen Yasa, my son?" i*

And the Buddha said to Yasa's father: "Come in, sir,
thou wilt find thy son"; and Yasa's father became full of

59

joy and lie entered. He sat down near his son, but his
eyes were holden and he knew him not; and the Lord
began to preach. And Yasa's father, understanding the
doctrine of the Blessed One, said: 1 3

"Glorious is the truth, O Lord! The Buddha, the Holy
One, our Master, sets up what has been overturned; he
reveals what has been hidden; he points out the way to
the wanderer who has gone astray; he lights a lamp in the
darkness so that all who have eyes to see can discern the
things that surround them. I take refuge in the Buddha,
our Lord: 1 take refuge in the doctrine revealed by him:
I take refuge in the brotherhood which he has founded.
May the Blessed One receive me from this day forth while
my life lasts as a lay disciple who has taken refuge in
him." 14

Yasa's father was the first lay-member who became the
first lay disciple of the Buddha by pronouncing the three-
fold formula of refuge. 1 5

When the wealthy merchant had taken refuge in the
Buddha, his eyes were opened and he saw his son sitting
at his side in a bhikkhu's robe. "My son, Yasa," he said,
"thy mother is absorbed in lamentation and grief. Return
home and restore thy mother to life." 16

Then Yasa looked at the Blessed One, and the Blessed
One said: "Should Yasa return to the world and enjoy
the pleasures of a worldly life as he did before?" 17

And Yasa's father replied: "If Yasa, my son, finds it
a gain to stay with thee, let him stay. He has become de-
livered from the bondage of worldliness." 1 8

When the Blessed One had cheered their hearts with
words of truth and righteousness, Yasa's father said: "May
the Blessed One, O Lord, consent to take Ms meal with
me together with Yasa as his attendant?'* i?

The Blessed One, having donned his robes, took his
alms-bowl and went with Yasa to the house of the rich

'60

merchant. When they had arrived there, the mother and
also the former wife of Yasa saluted the Blessed One and
sat down near him. 10

Then the Blessed One preached, and the women having
understood his doctrine, exclaimed: "Glorious is the truth,
O Lord! We take refuge in the Buddha, our Lord. We
take refuge in the doctrine revealed by him. We take
refuge in the brotherhood which has been founded by him.
May the Blessed One receive us from this day forth while
our life lasts as lay disciples who have taken refuge in
him." ^ i

The mother and the wife of Yasa, the noble youth of
Benares, were the first women who became lay disciples
and took their refuge in the Buddha. ^^

Now there were four friends of Yasa belonging to the
wealthy families of Benares. Their names were Vimala,
Subahu, Punnaji, and Gavampati. 25

When Yasa's friends heard that Yasa had cut off his
hair and put on bhikkhu robes to give up the world and
go forth into homelessness, they thought: "Surely that can-
not be a common doctrine, that must be a noble renun-
ciation of the world, if Yasa, whom we know to be good
and wise, has shaved his hair and put on bhikkhu robes to
give up the world and go forth into homelessness." 14

And they went to Yasa, and Yasa addressed the
Blessed One, saying: "May the Blessed One administer ex-
hortation and instruction to these four friends of mine."
And the Blessed One preached to them, and Yasa's friends
accepted the doctrine and took refuge in the Buddha, the
Dharma, and the Sangha. 15

XIX.
KASSAPA.

At that time there lived in Uruvela the Jatilas, Srahman
hermits with matted hair, worshipping the fire and keeping
a fire-dragon} and Kassapa was their chief. i

Kassapa was renowned throughout all India, and his
name was honored as one of the wisest men on earth and
an authority on religion. ^

And the Blessed One went to Kassapa of Uruvela, the
Jatila, and said* "Let me stay a night m the room where
you keep your sacred fire." 3

Kassapa, seeing the Blessed One in his majesty and
beauty, thought to himself "This is a great muni and a
noble teacher. Should he stay over night in the room where
the sacred fire is kept, the serpent will bite him and he
will die." And he said: "I do not object to your staying
over-night in the room where the sacred fire is kept, but
che serpent lives there 5 he will kill you and I should be
sorry to see you perish." 4

But the Buddha insisted and Kassapa admitted him to
the room where the sacred fire was kept. 5

And the Blessed One sat .down with his body erect, sur-
rounding himself with watchfulness. 6

In the night the dragon came to the Buddha, belching
forth in rage his fiery poison, and filling the air with burning
vapor, but could do him no harm, and the fire consumed
itself while the World-honored One remained composed.
And the venomous fiend became very wroth so that he
died in his anger. " 7

When Kassapa saw the light shining forth from the
room he said: "Alas, what misery! Truly, the countenance
of Gotama the great Sakyamuni is beautiful, but the ser-
pent will destroy him." * 8
* In the morning the Blessed One showed the dead body

of tue fiend to Kassapa, saying: His fire has been con-
quered by my fire." p

And Kassapa thought to himself. "Sakyamuni is a great
samana and possesses high powers, but he is not holy
like me." 10

There was in those days a festival, and Kassapa thought:
"The people will come hither from all parts of the country
and will see the great Sakyamuni. When he speaks to
them, they will believe in him and abandon me." And he
grew envious. n

When the day of the festival arrived, the Blessed One
retired and did not come to Kassapa. And Kassapa went
to the Buddha on the next morning and said: "Why did
the great Sakyamuni not come?" n

The Tathagata replied: "Didst thou not think, O Kas-
sapa, that it would .be better if I stayed away from the
festival?" 1 3

And Kassapa was astonished and thought: "Great is
Sakyamuni; he can read my most secret thoughts, but he
is not holy like me." , 14

And the .Blessed One addressed Kassapa and said:
"Thou seest the truth, but acceptest it not because of the
envy that dwells in thy heart. Is envy holiness? Envy is
the last remnant of self that has remained in thy mind.
Thou art not holy, Kassapa 5 thou hast not yet entered
the path." 1 5

And Kassapa gave up his resistance. His envy disap-
peared, and, bowing down before the Blessed One, he said:
"Lord, our Master, let me receive the ordination from the
Blessed One." x*

And the Blessed One said: "Thou, Kassapa, art chief
of the Jatilas. Go, then, first and inform them of thine
intention, and let them do as thou thinkest fit." 17

Then Kassapa went to the Jatiks and said: "I am anx-
ious to lead a religious life under the direction of the

great Sakyamuni, who is the Enlightened One, the Buddha.
Do as ye think best." 18

And the Jatilas replied: "We have conceived a profound
affection for the great Sakyamuni, and if thou wilt join his
brotherhood, we will do likewise." 19

The Jatilas of Uruvela now flung their paraphernalia
of fire-worship into the river and went to the Blessed
One. 20

Nad! Kassapa and Gaya Kassapa, brothers of the great
Uruvela Kassapa, powerful men and chieftains among the
people, were dwelling below on the stream, and when
they saw the instruments used in fire-worship floating in the
river, they said: "Something has happened to our brother."
And they came with their folk to Uruvela. Hearing what
had happened, they, too, went to the Buddha. 21

The Blessed One, seeing that the Jatilas of Nadi and
Gaya, who had practised severe austerities and worshipped
fire, were now come to him, preached a sermon on fire,
and said: 22

"Everything, O Jatilas, is burning. The eye is burning,
all the senses are burning, thoughts are burning. They are
burning with the fire of lust. There is anger, there is
ignorance, there is hatred, and as long as tie fire finds
inflammable things upon which it can feed, so long will
it burn, and there will be birtE and death, decay, grief,
lamentation, suffering, despair, and sorrow. Considering this,
a disciple of the Dharma will see the four noble truths and
walk in the eightfold path of holiness. He will become
wary of his eye, wary of all Ms senses, wary of his thoughts.
He will divest himself of passion and become free. He
will be delivered from selfishness and attain the blessed
state of Nirvana." 23

And the Jatilas rejoiced and, took refuge in the Buddha,
the Dharma, and the Sangha. 24

XX.

THE SERMON AT RAJAGAHA.

And the Blessed One having dwelt some time in Uru-
vela went forth to Rajagaha, accompanied by a -great
number of bhikkhus, many of whom had been Jatilas be-
fore; and the great Kassapa, chief of the Jatilas and form-
erly a fireworshipper, went with him. i

When the Magadha king, Seniya Bimbisara, heard of
the arrival of Gotama Sakyamuni, of whom the people
said, "He is the Holy One, the blessed Buddha, guiding
men as a driver curbs bullocks, the teacher of high and
Jow," he went out surrounded with his counsellors and
generals and came to the grove where the Blessed One
was. 2.

There they saw the Blessed One in the company of
Kassapa, the great religious teacher of the Jatilas, and they
were astonished and thought: "Has the great Sakyamuni
placed himself under the spiritual direction of Kassapa, or
has Kassapa become a disciple of Gotama?" 3

And the Tathagata, reading the thpughts of the people,
said to Kassapa: "What knowledge hast thou gained, O
Kassapa, and what has induced thee to renounce the sacred
fire and give up thine austere penances?" 4

^^ Kassapa said: "The profit I derived from adoring the
fire was continuance in the wheel of individuality with all
its sorrows and vanities. This service I have cast away,
and instead of continuing penances and sacrifices I have
gone in quest of the highest Nirvana. Since I have seen
the light of truth, I have abandoned worshipping the fire." 5

The Buddha, perceiving that the whole assembly was
ready as a vessel to receive the doctrine, spoke thus to
Bimbisara" the king: 6

"He who knows the nature of self and understands how
the senses act, finds no room for selfishness, and thus he

will attain peace unending. The world holds the thought
of self, and from this arises false apprehension. 7

"Some say that the self endures after death, some say it
perishes. Both are wrong and their error is most grievous. S

"For if they say the self is perishable, the fruit they
strive for will perish too, and at some time there will be
no hereafter. Good and evil would be indifferent. This
salvation from selfishness is without merit 9

"When some, on the other hand, say the self will not
perish, then in the midst of all life and death there is but,
one identity unborn and undying. If such is their self,
then it is perfect and cannot be perfected by deeds. The
lasting, imperishable self could never be 'changed. The self
would be lord and master, and there would be no use in
perfecting the perfect; moral aims and salvation would.be
unnecessary. i o

"But now we see the marks of joy and sorrow. Where
is any constancy? If there is no permanent self that does
our deeds, then there is no self; there is no actor behind
our actions, no perceiver behind our perception, no lord
behind our deeds. 1 1

"Now attend and listen: The senses meet the object
and from their contact sensation is born. Thence results
recollection. Thus, as the sun's power through a burning-
glass causes fire to appear, so through the cognizance born
of sense and object, the mind originates and with it the
ego, the thought of self, whom some Brahman teachers
call the lord. The shoot springs from the seed; the seed
is not the shootj both are not one and the same, but suc-
cessive phases in a continuous growth. Such is the birth
of animated life. 1 i

"Ye that are slaves of the self and toil in its service
from morn until night, ye that live in constant fear of birth,
old age, sickness, and death, receive the good tidings that
your cruel master exists not. 15

66

"Self is an error, an illusion, a dream. Open your eyes
and awaken. See things as they are and ye will be com-
forted. 14

"He who is awake will no longer be afraid of nightmares.
He who has recognized the nature of the rope that seemed
to be a serpent will cease to tremble. 15

"He who has found there is no self will let go all the
lusts and desires of egotism. 16

"The cleaving to things, covetousness, and sensuality in-
herited from former existences, are the causes of the misery
and vanity in the world. 17

"Surrender the grasping disposition of selfishness, and you
will attain to that calm state of mind which conveys per-
fect peace, goodness, and wisdom." 18

And the Buddha breathed forth this solemn utterance: ip

"Do aot deceive, do not despise
Each other, anywhere. '
Do not be angry, nor should ye 1
Secret resentment bear;
For. as a mother risks her life
And watches o'er her child,
So boundless be your love to all,
So tender, kind and mild. *o

"Yea, cherish good-will right and left,

All round, early and late, *

And without hindrance, without stint,

From envy free and hate,

While standing, walking, sitting down,

Whatever you have in mind,

The rule of life that's always best

Is to be loving-kind. n

"Gifts are great, the founding of viharas is meritorious,
meditations and religious exercises pacify the heart, com-
prehension of the truth leads to Nirvana, but greater than

all is lovingkindness. As the light of the moon is. sixteen
times stronger than the light of all the stars, so lovingkindness
is sixteen times more efficacious in liberating the heart than
all other religious accomplishments taken together. ^z

"This state of heart is the best in the world Let a
man remain steadfast in it while he is awake, whether he
is standing, walking, sitting, or lying down." z?

When the Enlightened One had finished his sermon, the
Magadha Jang said to the Blessed One: 24

"In former days, Lord, when I was a prince, I cherished
five wishes. I wished: O, that I might be inaugurated as
a king. This was my first wish, and it has been fulfilled.
Further, I wished: Might the Holy Buddha, the Perfect
One, appear on earth while I rule and might he come to
my kingdom. This was my second wish and it is fulfilled
now. Further I wished: Might I pay my respects to him.
This was my third wish * and it is fulfilled now. The fourth
wish was: Might the Blessed One preach the doctrine to
me, and this is fulfilled now. The greatest wish, however,
was the fifth wish: Might I understand the doctrine of the-
Blessed One. And this wish is fulfilled too. 15

"Glorious Lord! Most - glorious is the truth preached' by
the Tathagata! Our Lord, the Buddha, sets up what has
been overturned; he reveals what has been hidden; he
points out the way 'to the wanderer who has gone astray 5
he lights a lamp in the darkness so that those who have
eyes to see may see. z6

"I take my refuge in the Buddha. I take my refuge in
the Dharma. I take my refuge in the Sangha." z/

The Tathagata, by the exercise of his virtue and by wis-
dom, showed his unlimited spiritual power. He subdued
and harmqnized all minds. He made them see and accept
the truth, and throughout the kingdom the seeds of virtue
were sown. 18

XXI.
THE KING'S GIFT.

The king, having taken his refuge in the Buddha, invited
the Tathagata to his palace, saying: "Will the Blessed One
consent to take his meal with me to-morrow together with
the fraternity of bhikkhus?" i

The next morning Seniya Bimbisara, the king, announced
to the Blessed One that it was time for taking food: "Thou
art my most welcome guest, O Lord of the world, come;
the meal is prepared." ^

And the Blessed One having donned his robes, took his
alms-bowl and, together with a great number of bhikkhus,
entered the city of Rajagaha. . 3

Sakka, the king of the Devas, assuming the appearance
of a young Brahman, walked in front, and said: 4

"He who teaches self-control with those who have learned
self-control; the redeemer with those whom he has re-
deemed; the Blessed One with those to whom he has given
peace, is entering Rajagaha! Hail to the Buddha, our Lord!
Honor to his name and blessings to all who take refuge in
him." And Sakka intoned this stanza: 5

"So blest is an age in which Buddhas arise,

So blest is the truth's proclamation.

So blest is the Sangha, concordant and wise,

So= blest a. devout congregation ! 6

"And if by all the truth were known,

More seeds of kindness would be sown,

And richer crops of good deeds grown." 7

When the Blessed One had finished his meal, and had
cleansed his bowl and his hands, the king sat down near
him and thought: 8

"Where may I find a place for the Blessed One to live
in, not too far from the town and not too near, suitable

for going and coming, easily accessible to all people who
want to see him, a place that is by day not too crowded
and by night not exposed to noise, wholesome and well
fitted for a retired life? There is my pleasure-garden, the
bamboo grove Veluvana, fulfilling all these conditions. I
shall offer it to the brotherhood whose head is the Bud-
dha." 9

The king dedicated his garden to the brotherhood, say-
ing: "May the Blessed One accept my gift." 10

Then the Blessed One, having silently shown his con-
sent and having gladdened and edified the Magadha king by
religious discourse, rose : from his seat and went away. 1 1

XXII.
SAR1PUTTA AND MOGGALLANA.

At that time Sariputta and Moggallana, two Brahmans
and chiefs of the followers of Sanjaya, led a religious
life. They had promised each other: "He who first attains
Nirvana shall tell the other one." r

Sariputta seeing the venerable Assaji begging for alms,
modestly keeping his eyes to the ground and dignified in
deportment, exclaimed: "Truly this samana has entered
the right pathj I will ask him in whose name he has re-
tired from the world and what doctrine he professes." Be-
ing addressed by Sariputta, Assaji replied; "I am a fol-
lower of the Buddha, the Blessed One, but being a novice
I can tell you the substance only of the doctrine." 2.
Said Sariputta: "Tell me, venerable monk, it is the sub-
stance I want." And Assaji recited the stanza: , 3

"The Buddha did the cause unfold

Of all the things that spring from causes.

And farther the great sage has told

How finally all passion pauses." 4.

70

Having heard this stanza, Sariputta obtained the pure
and spotless eye of truth and said: "Now I see clearly,
whatsoever is subject to origination is also subject to ces-
sation. If this be the doctrine I have reached the state to
enter Nirvana which Heretofore has remained hidden from
me." 5

Sariputta went to Moggallana and told him, o and both
said: "We will go to the Blessed One, that he, the Blessed
One, may be our teacher." 6

When the Buddha saw Sariputta and Moggallana coming
from afar, he said to his disciples, "These two monks are
highly auspicious." 7

When the two friends had taken refuge in the Buddha,
the Dharma and the Sangha, the Holy One said to his other
disciples: "Sariputta, like the first-born son of a world-
ruling monarch, is well able to assist the king as his chief
follower to set the wheel of the law rolling." 8

And the people were annoyed. Seeing that many distin-
guished young men of the kingdom of Magadha led a religious
life under the direction of the Blessed One, they became
angry and murmured: "Gotama Sakyamuni induces fathers
to leave their wives and causes families to become ex-
tinct." p

When they saw the bhikkhus, they reviled them, saying:
"The great Sakyamuni has come to Rajagaha subduing the
minds of men. Who will be the next to be led astray by
him?" 10

The bhikkhus told it to the Blessed One, and the Blessed
One said: "This murmuring, O bhikkhus, will not last long.
It will last seven days. If they revile you, O bhikkhus,
answer them with these words: 1 1.

" c lt is by preaching the truth that Tathagatas lead men.
Who will murmur at the wise? Who will blame the vir-
tuous? Who will condemn self-control, righteousness, and
kindness? 9 " ia

And the Blessed One proclaimed this verse:
"Commit no wrong but good deeds do
And let thy heart be pure.
All Buddhas teach -this doctrine true
Which will for aye endure. 77

XXIII.
ANATHAPINDIKA.

At this time there was Anathapindika, a man of unmeas-
ured wealth, visiting Rajagaha. Being of a charitable dis-
position, he was called "the supporter of orphans and the
friend of the poor." i

Hearing that the Buddha had .come into the world and
was stopping in the bamboo grove near the city, he set
out in the very night to meet the Blessed One. z

And the Blessed One saw at once the sterling quality of
Anathapindika's heart and greeted him with words of re-
ligious comfort. And they sat down together, and Ana-
thapindika listened to the sweetness of the truth preached
by the Blessed One. And the Buddha said: ;

"The restless, busy nature of the world, this, I declare,
is at the root of pain. Attain that composure of mind
which is resting in the peace of immortality. Self is but
a heap of composite qualities, and its world is empty like
a fantasy. 4

"Who is it that shapes our lives? Is it Isvara, a per-
sonal creator? If Isvara be the maker, all living things
should have silently to submit to their maker's power.
They would be like vessels formed by the potter's handj
and if it were so, how would it be possible to practise
virtue? If the world had been made by Is'vara there should
be no such thing as sorrow, or calamity, or evilj for both

71

pure and impure deeds must come from him. If not, there
would be another cause beside him, and he would not be
self-existent. Thus, thou seest, the thought of IsVara is
overthrown. 5

"Again, it is said that the Absolute has created us. But
that which is absolute cannot be a cause. All things around
us come from a cause as the plant comes from the seedj
but how can the Absolute be the cause of all things alike?
If it pervades them, then, certainly, it does not make
them. 6

"Again, it is said that Self is the maker. But if self is
the maker, why did it not make things pleasing? The causes
of sorrow and joy are real and objective. How can they
have been made by self? 7

"Again, if we .adopt the argument that there is no ma-
ker, our fate is such as it is, and there is no causation,
what use would there be in shaping our lives and adjusting
means to an end? 8

"Therefore, we argue that all things that exist are not
without cause. However, neither Isvara, nor the absolute,
nor the self, nor causeless chance, is the maker, but our
deeds produce results both good and evil according to the
law of causation. ?

"Let us, then, abandon the heresy of worshipping IsVara
and of praying to him; let us no longer lose ourselves in
vain speculations of profitless subtleties; let us surrender
self and all selfishness, and as all things are fixed by cau-
sation, let us practise good so that good may result from
our actions." 10

And Anathapindika said: "I see that thou art the Buddha,
the Blessed One, the Tathagata, and I wish to open to thee
my whole mind. Having listened to my words advise me
what I shall do. n

"My life is full of work, and having acquired great wealth,
1 am surrounded with cares. Yet I enjoy my work, and

73

apply myself to it with all diligence. Many people are in
my employ and depend upon the success of my enter-
prises. I 2

"Now, I have heard thy disciples praise the bliss of the
hermit and- denounce the unrest of the world. 'The Holy
One,' they say, 'has given up his kingdom and his inheri-
tance, and has found the path of righteousness, thus setting
an example to all the world how to attain Nirvana.' 13

"My heart yearns to do what is right and to be a bless-
ing unto my fellows. Let me then ask thee, Must I give
up my wealth, my home, and my business enterprises, and,
like thyself, go into homelessness in order to attain the
bliss of a religious life?" 14

And the Buddha replied: "The bliss of a religious life is
attainable- by every one who walks in the noble eightfold
path. He, that cleaves to wealth had better cast it away
than allow his heart to be poisoned by it; but he who
does not cleave to wealth, and possessing riches, uses them
rightly, will be a blessing unto his fellows. 15

"It is not life and wealth and power that enslave men,
but the cleaving to Efe and wealth and power. 16

"The bhikkhu who retires from the world in order to
lead a life of leisure will have no gain, for a life of indo-
lence is an abomination, and lack of energy is to be de-
spised, 1 7

"The Dharma of the Tathagata does not require a man
to go into homelessness or to resign the worfd, unless he
feels called upon to do so; but the Dharma of the Tatha-
gata requires evety man to free himself from the illusion
of self, to cleanse his heart, to give up his thirst for plea-
sure and lead a life of righteousness. 18

"And whatever men do, whether they remain in the world
as artisans, merchants, and officers of the king, or retire
from the world and devote themselves to a life of religious
meditation, Jet them put their whole heart into their taskj

74

let them be diligent and energetic, and, if they are like the
lotus, which, although it grows in the water, yet remains
untoucfied by the water, if they struggle in life without
cherishing envy or hatred, if they Jive in the world not a
life of self but a life of truth, then surely joy, peace, and
bliss will dw^ell in their minds." 19

XXIV.
THE SERMON ON CHARITY.

Anathapindika rejoiced at the words of the Blessed One
an'd said: "I dwell at Savatthi, the capital of Kosala, a land
rkh in produce and enjoying peace. Pasenadi is the king
of the country, and his name is renowned among our own
people and our neighbors. Now I wish to found there a
vihara which shall be a place of religious devotion for your
brotherhood, and I pray you kindly to accept it." i

The Buddha saw into the heart of the supporter of or-
phans; and knowing that unselfish charity was the moving
cause of his offer, in acceptance "of the gift, the Blessed One
said: ^

"The charitable man is loved by all; his friendship is
prized highly; in death his heart is at rest and full of joy,
for he suffers not from repentance; he receives the opening
flower of his reward and the fruit that ripens from it. 3

"Hard it is to understand: By giving away our food, we
get more strength, by bestowing clothing on others, we
gain more beauty; by donating abodes of purity and truth,
we acquire great- treasures. " 4

"There is a proper time and a proper mode in charity
just as the vigorous warrior goes to battle, so is the man;
who is able to give. He is lie an able warrior, a champion
strong and wise in action. 5

75

"Loving and compassionate he gives with reverence and
banishes all hatred, envy, and anger. 6

"The charitable man has found the path of salvation. He
is like the man who plants a sapling, securing thereby the
shade, the flowers, and the fruit in future years. Even so
is the result of charity, even so is the joy pf him who
helps those that are in need of assistance; even so is the
great Nirvana. 7

"We reach the immortal path only by continuous acts
of kindliness and we perfect our souls by compassion and
charity." 8

Anathapindika invited Sariputta to accompany him on
his return to Kosala and help him in selecting a pleasant
site for the vihara. 9

XXV
JETAVANA.

Anathapindika, the friend of the destitute and the sup-
porter of orphans, having returned home, saw the garden
of the heir-apparent, Jeta, with its green groves and limpid
rivulets, and thought: "This is the place which will be most
suitable as a vihara for the brotherhood of the Blessed
One." And he went to the prince and asked leave to buy
the ground. i

The prince was not inclined to sell the garden, for he
valued it highly. He at first refused but said at last, "If
thou canst cover it with gold, then, and for no other price,
shah thou have it." z

Anathapindika rejoiced and began to spread his gold} but
Jeta said: "Spare thyself the trouble, for I will not sell.'*
But Anathapindika insisted. Thus they contended until
they resorted to the magistrate. $

Meanwhile the people began to talk of the unwonted
proceeding, and the prince, hearing more of the details and
knowing that Anathapindika was not only very wealthy but
also straightforward and sincere, inquired into his plans.
On hearing the name of the Buddha, the prince became
anxious to share in the foundation and he accepted only
one-half of the gold, saying: "Yours is the land, but mine
are the trees. I will give the trees as my share of this of-
fering to the Buddha." ^

Then Anathapindika took the land and Jeta the trees,
and tkey placed them in trust of Sariputta for the Bud-
dha. s

After the foundations were laid, they began to build the
hall which rose loftily in due proportions according to the
directions which the Buddha had suggested; and it was beau-
tifully decorated with appropriate carvings. 6

This vihara was called Jetavana, and the friend of the
orphans invited the Lord to come to Savatthi and receive
the donation. And the Blessed One left Kapilavatthu and
came to Savatthi. 7

While the Blessed One was entering Jetavana, Anatha-
pindika scattered flowers and burned incense, and as a sign
of the gift he poured water from a golden dragon decanter,
saying, "This Jetavana vihara I give for the use of the
brotherhood throughout the world." 8

The Blessed One received the gift and replied: "May
all evil influences be overcome; may the offering promote
the kingdom of righteousness and be a permanent blessing
to mankind in general, to the land of Kosala, and especially
also to the giver." p

Then the king Pasenadi, hearing that the Lord had come,
went in his royal equipage to the Jetavana vihara and sa-
luted the Blessed One with clasped hands, saying: 10

"Blessed is my unworthy and obscure kingdom that it
has met with so great a fortune. For how can calamities

77

and dangers befall it in the presence of the Lord of the
world, the Dharmaraja, the King of Truth. 1 1

"Now .that I have seen thy sacred countenance, let me
partake of the refreshing waters of thy teachings. 1 z

"Worldly profit is fleeting and perishable, but religious
profit is eternal and inexhaustible, A worldly man, though
a king,, is full of trouble, but even a common man who is
holy has peace of mind." 1 5

Knowing the tendency of the king's heart, weighed down
by avarice and love of pleasure, the Buddha seized the op-
portunity and said: 14

"Even those who, by their evil karma, have been born
in low degree, when they see a virtuous man, feel reverence
for him. How much more must an independent king, on
account of merits acquired in previous existences, when
meeting .a Buddha, conceive reverence for him. 15

"And now as I briefly expound the law, let the Maha-
raja listen and weigh my words, and hold fast that which
I deliver! 16

"Our good or evil deeds follow us continually like shad-
ows. 1 7

"That which is most needed is a loving heart! 18

"Regard thy people as men do an only son. Do not op-
press them, do not destroy them; keep in due check every
member of thy body, forsake unrighteous doctrine and walk
in the straight path. Exalt not thyself by trampling down
others, but comfort and befriend" the suffering. 19

''Neither ponder on kingly dignity, nor listen to the
smooth words of flatterers. 20

"There is no profit in vexing oneself by austerities, but
meditate on the Buddha and weigh his righteous law. 21

"We are encompassed on all sides by the rocks of birth,
old age, disease, and death, and only by considering and
practising the true law can we escape from this sorrow-
piled mountain. ^^

7*

"What profit, then, in practising iniquity? 13

"All who are wise spurn the pleasures of the body.
They loathe lust and seek to promote their spiritual
existence. 24

"When a tree is burning with fierce flames, how can
the birds congregate therein? Truth cannot dwell where
passion lives. He who does not know this, though he be
a learned man and be praised by others as a sage, is becloud-
ed with ignorance. 25

"To him who has this knowledge true wisdom dawns,
and he will beware of hankering after pleasure. To
acquire this state of mind, wisdom is the one thing need-
ful. To neglect wisdom will lead to failure in life. 2 6

"The teachings of all religions should center here, for
without wisdom there is no reason. 27

"This truth is not for the hermit alone; it concerns every
human being, priest and layman alike. There is no distinc-
tion between the monk who has taken the vows, and the
man of the world living with his family. There are hermits
who fall into perdition, and there are humble householders
who mount to the rank of rishis. 28

"Hankering after pleasure is a danger common to all;
it carries away the world. He who is involved in its
eddies finds no escape. But wisdom is the handy boat,
reflection is the rudder. The slogan of religion calls you
to overcome the assaults of Mara, the enemy. 29

"Since it is impossible to escape the result of our deeds,
let us practise good works. 30

"Let us guard our thoughts that we do no evil, for as
we sow so shall we reap. 31

" "There are ways from light into darkness and from dark-
ness into light. There are ways, also, from the gloom into
deeper darkness, and from the dawn into brighter light. The wise
man will use the light he has to receive more light. He will
constantly advance in the knowledge of truth. j*

79

"Exhibit true superiority by virtuous conduct and the
exercise of reason j meditate deeply on the vanity of earthly
things, and understand the fickleness of life. 3 3

"Elevate the mind, and seek sincere faith with firm pur-
pose; transgress not the rules of kingly conduct, and let
your happiness depend, not upon external things, but upon
your own mind. Thus you will lay up a good name for
distant ages and will secure the favor of the Tathagata." 34

The king listened with reverence and remembered all
the words of b the Buddha in his heart. 35

XXVI.
THE THREE CHARACTERISTICS AND THE UNCREATE.

When the Buddha was staying at the Veluvana, the
bamboo grove at Rajagaha, he addressed the brethren thus: i

"Whether Buddhas arise, O priests, or whether Buddhas
do not arise, it remains a fact and the fixed and necessary
constitution of being that all conformations are transitory.
This fact a Buddha discovers and masters, and when he has
discovered and mastered it, he announces, teaches, publishes,
proclaims, discloses, minutely explains and makes it clear
that all conformations are transitory. z

"Whether Buddhas arise, O priests, or whether Buddhas
do not arise, it remains a fact and a fixed and necessary
constitution of being, that all conformations are suffering.
This fact a Buddha discovers and masters, and when he
has discovered and mastered it, he announces, publishes, pro-
claims, discloses, minutely explains and makes it clear that
all conformations are suffering. 3

"Whether Buddhas arise, O priests, or whether Buddhas
do not arise, it remains a fact and a fixed and necessary
constitution of being, that all conformations are lacking a

80

self. This fact a Buddha discovers and masters, and when
he has discovered and mastered it, he announces, teaches,
publishes, proclaims, discloses, minutely explains and makes
It clear that all conformations are lacking a self." 4

And on another occasion the Blessed One dwelt at Sa-
vatthl in the Jetavana, the garden of Anathapindika. 5

At that time the Blessed One edified, aroused, quickened
and gladdened the monks with a religious "discourse on the
subject of Nirvana. And these monks grasping the mean-
Ing, thinking it out, and accepting with their hearts the
whole doctrine, listened attentively. But there was one
brother who had some doubt left in his heart. He arose
and clasping his hands made the request: "May I be per-
mitted to ask a question?" When permission was granted
he spoke as follows: <$

"The Buddha teaches that all conformations are transient,
that all conformations are subject to sorrow, that all con-
formations are lacking a self. How then can there be Nir-
vana, a state of eternal bliss?" 7

And the Blessed One, in this connection, on that oc-
casion, breathed forth this solemn utterance: 8

"There is, O monks, a state where there is neither earth,
nor water, nor heat, nor air; neither infinity of space nor
infinity of consciousness, nor nothingness, nor perception
nor non-perceptions neither this world nor that world;
neither sun nor moon. It is the uncreate. 9

"That, O monks, I term neither coming nor going nor
standing; neither death nor birth. It is without stability,
without change; it is the eternal which never originates
and never passes away. There is the end of sorrow. 10

"It is hard to realize the essential, the truth is not easily
perceived; desire is mastered by him who knows, and to
him who sees aright all things are naught. n

"There is, O monks, an unborn, unoriginated, uncreated,
unformed. Were there not, O monks, this unborn, un-

originated, uncreated, unformed, there would be no
escape from the world of the born, originated, created,
formed. i *

"Since, O monks, there is an unborn, unoriginated, un-
created, and unformed, therefore is there an escape from
the born, originated, created, formed." 13

xxvn.

THE BUDDHA'S FATHER.

The Buddha's namg became famous over all India and
Suddhodana, Ms father, sent word to him saying: {C 1 am
growing old and wish to see my son before I die. Others
have had the benefit of his doctrine, but not his father nor
his relatives." i

And the messenger said: "O world-honored Tathagata,
thy father looks for thy coming as the lily longs for the
rising of the sun." *

The Blessed One consented to the request of his father
and set out on his journey to Kapilavatthu. Soon the rid-
ings spread in the native country of the Buddha: "Prince
Siddhattha, who wandered forth from home into home-
lessness to obtain enlightenment, having attained his pur-
pose, is coming back." 5

Suddhodana went out with his relatives and ministers
to meet the prince. When the king saw Siddhattha, his
son, from afar, he was struck with his beauty and dignity,
and he rejoiced in his heart,, but his mouth found no words
to utter. 4

This, indeed, was his son; these were the features of Sid-
dhattha. How near was the great samana to his heart,
and yet what a distance lay between them! That noble
muni was no longer Siddhattha, his son? he was the Buddha,

Si

the Blessed One, the Holy One, Lord of truth, and teacher"
of mankind. 5

Suddhodana the king, considering the religious dignity
of his son, descended from his chariot and after saluting
his son said: "It is now seven years since I have seen thee.
How I have longed for this moment!" 6

Then the Sakyamuni took a seat opposite his father,
and the king gazed eagerly at his son. He longed to call
him by his name, but he dared not. "Siddhattha,"- he ex-
claimed silently in his heart, "Siddhattha, come back to thine,
aged father and be his son again!" But seeing the deter-
mination of his son, he suppressed his sentiments, and
desolation overcame him. 7

Thus the king sat face to face with his son, rejoicing in
his sadness and sad in his rejoicing. Well might he be proud
of his son, but his pride broke down at the idea that his
great son would never be his heir. " 8

U I would offer thee my kingdom," said the king, "but if
I did, thou wouldst account it but as ashes." 9

And the Buddha said: "I know that the king's heart is
full of love and that for his son's sake he feels deep grief.
But let the ties of love, that bind him to the son whom
he lost embrace with equal kindness all his fellow-beings,
and he will receive in his pkce a greater one than Sid-
dhattha; he will receive the Buddha, the teacher of truth,
the preacher of righteousness, and the peace of Nirvana
will enter into his heart." 10

Suddhodana trembled with joy when he heard the me-
lodious words of his son, the Buddha, and clasping his hands,
exclaimed with tears in his eyes: "Wonderful is this change!
The overwhelming sorrow has passed away. At first my
sorrowing heart was heavy, but now I reap the fruit of
thy great renunciation. It was right that, moved by thy
mighty sympathy, thou shouldst reject the pleasures of royal
power and achieve thy noble purpose in religious devotion,

83

Now that thou hast found the path, thou canst preach the
law of immortality to all the world that yearns for deliv-
erance." 1 1
The king returned to the palace, while the Buddha re-
mained in the grove before the city. 12

XXVIII.
YASODHARA.

On the next morning the Buddha took his bowl and set
out to beg his food. i

And the news spread abroad: "Prince Siddhattha is going
from house to house to receive alms in the city where he
used to ride in a chariot attended by his retinue. His robe
is like a red clod, and he holds in his hand an earthen
bowl" 2

On hearing the strange rumor, the king went ..forth in
great haste and when he met his son he exclaimed: "Why
dost thou thus disgrace me? Knowest thou not that I can
easily supply thee and thy bhikkhus with food?" 3

And the Buddha replied: "It is the custom of my
race." 4

But the" king said: "How can this be? Thou art descended
from kings, and not one of them ever begged for food." 5

"O great king," rejoined the Buddha, "thou and thy race
may claim descent from kings j my descent is from the Bud-
dhas of old. They, begging their food, lived on alms." 6

The king made no reply, and the Blessed One continued:
"It is customary, O king, when one has found a hidden
treasure, for him to make an offering of the most precious
jewel to his father. Suffer me, therefore, to open tiiis trea-
sure of mine which is the Dharma, and accept from me this
gem:" 7

And the Blessed One recited the following stanza:

"Rise from dreams and loiter not
Open to truth thy mind.
Practise righteousness and thou
Eternal bliss shalt find.' 1

Then the king conducted the prince into the palace, and
the ministers and all the members of the royal family greeted
him with great reverence, but Yasodhara, the mother of
Rahula, did not make her appearance. The king sent for
Yasodhara, but she replied: "Surely, if I am deserving of
any regard, Siddhattha will come and see me." 9

The Blessed One, having greeted all his relatives and
friends, asked: "Where is Yasodhara?" And on being in-
formed that she had. refused to come, he rose straightway
and went to her apartments. 10

"I am free," the Blessed One said to his disciples, Sari-
putta and Moggallana, whom he had bidden to accom-
pany him to the princess's chamber^ "the princess, how-
ever, is not as yet free. Not having seen me for a long
rime, she is exceedingly sorrowful. Unless her grief be
allowed its course her heart will cleave. Should she touch
the Tathagata, the Holy One, ye must not prevent her." 1 1

Yasodhara sat in her room, dressed in mean garments,
and her hair cut. When Prince Siddhattha entered, she
was, from the abundance of her affection, like an overflow-
ing vessel, unable to contain her love. n

Forgetting that the man whom she loved was the Bud-
dha, the Lord of the world, the preacher of truth, she held
Mm by his feet and wept bitterly. 13

Remembering, however, that Suddhodana was present,
she felt ashamed, and rising, seated herself reverently at a
little distance. 14

The king apologized for the princess, saying: "This arises
from her deep affection, and is more than a temporary

emotion. During the seven years that she has lost her hus-
band, when she heard that Siddhattha had shaved his head,
she did likewise; when she heard that he had left off the
use of perfumes and ornaments, she also refused their use.
Like her husband she had eaten at appointed times from
an earthen bowl only. Like him she had renounced high
beds with splendid coverings, and when other princes asked
her in marriage, she replied that she was still his. There-
fore, grant her forgiveness." 1 5
And the Blessed One spoke kindly to Yasodhara, tell-
ing of her great merits inherited from former lives. She
had indeed been again and again of great assistance to him.
Her purity, her gentleness, her devotion had been invalu-
able to the Bodhisatta when he aspired to attain enlight-
enment, the highest aim of mankind. And so holy had
she been that she desired to become the wife of a Buddha.
This, then, is her karma, and it is the result of great mer-
its. Her grief has been unspeakable, but the consciousness
of the glory that surrounds her spiritual inheritance in-
creased by her noble attitude during her life, will be a balm
that will miraculously transform all sorrows into heavenly
joy. 1 6

XXIX.
RAHULA.

Many people in Kapilavatthu believed in the Tathagata
and took refuge in his doctrine, among them Nanda,
Siddhattha's halfbrother, the son of Pajapati; Devadatta, his
cousin and brother-in-law 5 Upali the barber; and Anuruddha
the philosopher. Some years later Ananda, another cousin
of the Blessed One, also joined the Sangha. i

Ananda was a man after the heart of the Blessed One?
he was his most beloved disciple, profound in compre--

86

hension and gentle in spirit. And Ananda remained always
hear the Blessed Master o truth, until death parted them, z

On the seventh day after the Buddha's arrival in Kapila-
vatthu, Yasodhara dressed Rahula, now seven years old, in
all the splendor of a prince and said to him: 3

"This holy man, whose appearance is so glorious that he
looks like the great Brahma, is thy father. He possesses
four great mines of wealth which I have not yet seen. Go
to him and entreat him to put thee in possession of them,
for the son ought to inherit the property of his father." 4

Rahula replied: "I know of no father but the long. Who
is my father?" 5

The princess took the boy in her arms and from the
window she pointed out to him the Buddha, who happened
to be near the palace, partaking of food. 6

Rahula then went to the Buddha, and looking up into his
face said without fear and with much affection: "My fa-
ther!" 7

And standing near by him, he added: "O samana, even
thy shadow is a place of bliss!" 8

When the Tathagata had finished his repast, he gave bless-
ings and went away from the palace, but Rahula followed
and asked his father for his inheritance.' 9

No one prevented the boy, nor did the Blessed One
himself. i o

Then the Blessed One turned to Sariputta, saying: "My
son asks for his inheritance. I cannot give him perishable
treasures that will bring cares and sorrows, but I can give
him the inheritance of a holy life, which is a treasure that
will not perish." 1 1

Addressing Rahula with earnestness, the Blessed One said:
"Gold and silver and jewels are not in my possession. But
if thou art willing to receive spiritual treasures, and art
strong enough to carry them and to keep them, I shall give
thee the four truths which will teach thee the eightfold

87

path of righteousness. Dost thou desire to be admitted to
the brotherhood of those who devote their life to the cul-
ture of the heart seeking for the highest bliss attainable?" i ^

And Rahula replied with firmness: "I do. I want to join
the brotherhood of the Buddha." i j

When the king heard that Rahula had joined the brother-
hood of bhikkhus he was grieved. He had lost Siddhattha
and Nanda, his sons, and Devadatta, his nephew. But now
that his grandson had been taken from him, he went to
the Blessed One and spoke to him. And the Blessed One
promised that from that time forward he would not ordain
any minor without the consent of his parents or guar-
dians. 1

CONSOLIDATION
OF THE BUDDHA'S RELIGION.

XXX.
JIVAKA, THE PHYSICIAN.

LDNG before the Blessed One had attained
enlightenment, self-mortification had been
the custom among those who earnestly sought
for salvation. Deliverance of the soul from all
the necessities of life and finally from the body
itself, they regarded as the aim of religion. Thus,
they avoided everything that might be a luxury
in food, shelter, and clothing, and lived like the
beasts in the woods. Some went naked, while
others wore the rags cast away upon cemeteries
or dungheaps. i

When the Blessed One retired from the world,

he recognized at once the error of the naked ascetics,
and, considering the indecency of their habit, clad himself
m cast-off rags. i

Having attained enlightenment and rejected all unneces-
sary self-mortifications, the Blessed One and his bhikkhus
continued for a long time to wear the cast-off rags of
cemeteries and dung-heaps. 3

Then it happened that the bhikkhus were visited with
diseases of all kinds, and the Blessed One permitted and
explicitly ordered the use of medicines, and among them
he even enjoined, whenever needed, the use of unguents. 4

One of the brethren suffered from a sore on his foot,
and the Blessed One enjoined the bhikkhus to wear foot-
coverings. 5

Now it happened that a disease befell the body of the
Blessed One himself, and Ananda went to Jivaka, physician
to Bimbisara, the king, 6

And Jivaka, a faithful believer in the Holy One, minis-
tered unto the Blessed One with medicines and baths until
the body of the Blessed One was completely restored. 7

At that time, Pajjota, Iting of UJjeni, was suffering
from jaundice, and Jivaka, the physician to king Bimbisara,
was consulted. Wh'en king Pajjota had been restored to
health, he sent to Jivaka a suit of the most excellent cloth.
And Jivaka said to. himself: "This suit is made of the best
cloth, and nobody is worthy to receive it but the Blessed
One, the perfect aad holy Buddha, or the Magadha king,
Senija Bimbisara." 8

Then Jivaka took that suit and went to the place where
the Blessed One was; having approached him, and having
respectfully saluted the .Blessed One, he sat down near him
and said: "Lord, I have a boon to ask of the Blessed
One." 9

The Buddha replied: "The Tathagatas, Jivaka, do not
grant boons before they know what they are." 10

5>o

Jivaka said: "Lord, it is a proper and unobjectionable
request" 1 1

"Speak, Jivaka," said the Blessed One. n

"Lord of the world, the Blessed One wears only robes
made of rags taken from a dung-heap or a cemetery, and
so also does the brotherhood of bhikkhus. Now, Lord, this
suit has been sent' to me by King Pajjota, which is the
best and most excellent, and the finest and the most precious,
and the noblest that can be found. Lord of the world,
may the Blessed One accept from me this suit, and may
he allow the brotherhood of bhikkhus to wear lay robes." 1 3

The Blessed One accepted the suit, and after having
delivered a religious discourse, he addressed the bhikkhus
thus: 14

'Henceforth ye shall be at liberty to wear either cast-off
rags or lay robes. Whether ye are pleased with the one
or with the other, I will approve of it." 1 5

When the people at Rajagaha heard, u The Blessed One
has allowed the bhikkhus to wear lay robes," those who
were willing to bestow gifts became glad. And in one day
many thousands of robes were presented at Rajagaha to the
bhikkhus. 16

XXXI.
THE BUDDHA'S PARENTS ATTAIN NIRVANA.

When Suddhodana had grown old, he fell sick and sent
for his son to come and see him once more before he
diedj and the Blessed One came and stayed at the sick-bed,
and Suddhodana, having attained perfect enlightenment, died
in the arms of the Blessed One. i

" And it is said that the Blessed One, for the sake of preach-
ing to his mother Maya-devi, ascended to heaven and dwelt

with the devas. Having concluded his pious mission, he
returned to the earth and went about again, converting
those who listened to his teachings. *

xxxn.

WOMEN ADMITTED TO THE SANGHA.

Yasodhara had three times requested of the Buddha that
she might be admitted to the Sangha, but her wish had not
been granted. Now Pajapati, the foster-mother of the
Blessed One, in the company of Yasodhara, and many other
women, went to the Tathagata entreating him earnestly to
let them take the vows and be ordained as disciples. i

And the Blessed One, foreseeing the danger that lurked
in admitting women to the Sangha, protested that while
the good religion ought surely to last a thousand years it
would, when women joined it, likely decay after five
hundred years? but observing the zeal of Pajapati and
Yasodhara for leading a religious life he could no longer
resist and assented to have them admitted as his disciples. ^

Then the venerable Ananda addressed the Blessed One
thus: i

"Are women competent, Venerable Lord, if they retire
from household life to the homeless state, under the doctrine
and discipline announced by the Tathagata, to attain to the
fruit of conversion, to attain to a release from a wearisome
repetition of rebirths, to attain to saintship?" 4

And the Blessed One declared: "Women are competent,
Ananda, if they retire from household life to the homeless
state, under the doctrine and discipline announced by the
Tathagata, to attain to the fruit of conversion, to attain to
a release from a wearisome repetition of rebirths, to attain
to saintship. 5

^ "Consider, Ananda, how gredt a benefactress Pajapati has
been. She is the sister of the mother of the Blessed One,
and as foster-mother and nurse, reared the Blessed One
after the death of his mother. So, Ananda, women may
retire from household life to the homeless state, under the
doctrine and discipline announced by the Tathagata." 6
Pajapati was the first woman to become a disciple of the
Buddha and to receive the ordination as a bhikkhunl. 7

XXXIII.
THE BfflKKHUS' CONDUCT TOWARD WOMEN.

The bhikkhus came to the Blessed One and asked him: i

"O Tathagata, our Lord and Master, what conduct to-
ward women dost thou prescribe to the samanas who
have left the world?" z

And the Blessed One said: 3

"Guard against looking on a woman. 4

"If ye see a woman, let it be as though ye saw her
not, and have no conversation with her. 5

"If, after all, ye must speak with her, let it be with a
pure heart, and think to yourself, *I as a samana will
live in this sinful world as the spotless leaf of the lotus,
unsoiled by the mud in which it grows.' 6

"If the woman be old, regard her as your mother, if
young, as your sister, if very young, as your child. 7

"The samana who looks on a woman as a woman, or
touches her as a woman, has broken his vow and is no
longer a disciple of the Tathagata. 8

"The power of lust is great with men, and is to be
feared withal; take then the bow of earnest perseverance,
and the sharp arrow-points of wisdom. p

"Cover your heads with the helmet of right thought, and
fight with fixed resolve against the five desires. 10

93

"Lust beclouds a man's heart, when it is confused with
woman's beauty, and the mind is dazed. n

"Better far with red-hot irons bore out both your eyes,
than encourage in yourself sensual thoughts, or look upon
a woman's form with lustful desires. n

"Better fall into the fierce tiger's mouth, or under the
sharp knife of the executioner, than dwell with a woman
and excite in yourself lustful thoughts. 1 3

"A woman of the world is anxious to exhibit her form
and shape, whether walking, standing, sitting, or sleeping.
Even when represented as a picture, she desires to capti-
vate with the charms of her beauty, and thus to rob men
of their steadfast heart. 14

"How then ought ye to guard yourselves? 15

"By regarding her tears and her smiles as enemies, her
stooping form, her hanging arms, and her disentangled hair
as toils designed to entrap man's heart. 16

"Therefore, I say, restrain the heart, give it no unbridled
license." 1 7

XXXIV.
VISAKHA.

Visakha, a wealthy woman in Savatthi who had many
children and grandchildren, had given to the order the
Pubbarama or Eastern Garden, and was the first in Northern
Kosala to become a matron of the lay sisters. i

When the Blessed One stayed at Savatthi, Visakha
went up to the place where the Blessed One was, and
tendered him an invitation to take his meal at her house,
which the Blessed One accepted. ^

And a heavy rain fell during the night and the next
morning; and the bhikkhus doffed their robes to keep them
dry and let the rain fall upon their bodies. 5

P4

When on the next day the Blessed One had finished
Ms meal, she took her seat at his side and spoke thus:
"Eight are the boons, Lord, which I beg of the Blessed
One." 4

Said the Blessed One: "The Tathagatas, O Visakha,
grant no boons until they know what they are." 5

Visakha replied: "Befitting, Lord, and unobjectionable
are the boons I ask." 6

Having received permission to make known her requests,
Visakha said: -"I desire, Lord, through all my life long to
bestow robes for the rainy season on the Sangha, and
food for incoming bhikkhus, and food for outgoing bhik-
khus, and food for the sick, and food for those who wait
upon the sick, and medicine for the sick, and a constant
supply of rice-milk for the Sangha, and bathing robes for
the bhikkhums, the sisters." 7

Said the Buddha: "But what circumstance is it, O Visakha,
that thou hast in view in asking these eight boons of the
Tathagata?" " g

And Visakha replied: y

"I gave command, Lord, to my maid-servant, saying, 'Go,
and announce to the brotherhood that the meal is ready/
And the maid went, but when she came to the vihara, she
observed that the bhikkhus had' doffed their robes while it was
raining, and she thought: 'These are not bhikkhus, but naked
ascetics letting the rain fall on them.' So she returned to
me and reported accordingly, and I had to send her a
second time. Impure, Lord, is nakedness, and revolting.
It was this circumstance, Lord, that I had in view in
desiring to provide the Sangha my life long with special
garments for use in the rainy season. 10

"As to my second wish, Lord, an incoming bhikkhu,
not being able to take the direct roads, and not knowing
the places where food can be procured, comes, on his way
tired out by seeking for alms. It was this circumstance,

95

Lord, that I had in view in desiring to provide the Sangha
my life long with food for incoming bhikkhus. n

"Thirdly, Lord, an outgoing bhikkhu, while seeking about
for alms, may be left behind, or may arrive too late at the
place whither he desires to go, and will set out on the
road in weariness. n

"Fourthly, Lord, if a sick bhikkhu does not obtain suitable
food, his sickness may increase upon him, and he may die. 1 3

"Fifthly, Lord, a bhikkhu who is waiting upon the sick
will lose his opportunity of going out to seek food for
himself. 14

"Sixthly, Lord, if a sick bhikkhu does not obtain suitable
medicines, his sickness may increase upon him, and he
may die. 15

"Seventhly, Lord, I have heard that the Blessed One has
praised rice-milk, because it gives readiness of mind, dispels
hunger and thjrstj it is wholesome for the healthy as
nourishment, and for the sick as a medicine. Therefore I
desire to provide the Sangha my life long with a constant
supply of rice-milk. 16

"Finally, Lord, the bhikkhunis are in the habit of bathing
in the river AchiravatI with the courtesans, at the same
landing-place, and naked. And the courtesans, Lord, ridicule
the bhikkhunis, saying, 'What is the good, ladies, of your
maintaining chastity when you are young? When you are
old, maintain chastity thenj thus will you obtain both
worldly pleasure and religious consolation.' Impure, Lord,
is nakedness for a. woman, disgusting, and revolting. 17

"These are the circumstances, Lord, that I had in view.'* 1 8

The Blessed One said: "But what was the advantage you
had in view for yourself, O Visakha, in asking the eight
boons of the Tathagatha?" i$>

Visakha replied: zo

"Bhikkhus who have spent the rainy seasons in various
places will come, Lord, to Savatthl to visit the Blessed

9 6

One. And on coming to the Blessed One they will ask,
saying: 'Such and such a bhikkhu, Lord, has died. What,
now, is his destiny?' Then will the Blessed One explain
that he has attained the fruits of conversion 5 that he has
attained arahatship or lias entered Nirvana, as the case
may be. zt

"And I, going up to them, will ask, 'Was that brother,
Sirs, one of those who had formerly been at Savatthl?' If
they reply to me, 'He has formerly been at Savatthi,' then
shall I arrive at the conclusion, *For a certainty did that
brother enjoy either the robes for the rainy season, or the
food for the incoming bhikkhus, or the food for the out-
going bhikkhus, or the food for the sick, or the food for
those that wait upon the sick, or the medicine for the sick,
or the constant supply of rice-milk.' ^^

"Then will gladness spring up within me; thus gladdened,
joy will come to mej and so rejoicing all my mind will be
at peace. Being thus at peace I shall experience a blissful
feeling of content; and in that bliss my heart will be at
rest. That will be to me an exercise of my moral sense,
an exercise of my moral powers, an exercise of the seven
kinds ' of wisdom! This, Lord, was the advantage I had in
view for myself in asking those eight boons of the Blessed
One." 23

The Blessed One said: "It is well, it is well, Visakha.
Thou hast done well in asking these eight boqns of the
Tathagata with such advantages in view. Charity bestowed
upon those who are* worthy of it is like good seed sown
on a good soil that yields an abundance of fruits. But alms
given to those who are yet under the tyrannical yoke of
the passions are like seed deposited in a bad soil. The
passions of the receiver of the alms choke, .as it were, the
growth of merits." 24

And the Blessed One gave thanks to Visakha in these
verses: 15

7 97

"O noble woman of an upright life,
Disciple of the Blessed One, thou givest
Unstintedly in purity of heart. ^&

"Thou spreadest joy, assuagest pain,

And verily thy gift will be a blessing

As well to many others as to thee." 17

XXXV.
THE UPOSATHA AND PATIMOKKHA.

When Seniya Bimbisara, the Mng of Magadha, was ad-
vanced in years, he retired from the world and led a
religious life. He observed that there were Brahmanical
sects in Rajagaha keeping sacred certain days, and the
people went to their meeting-houses and listened to their
sermons. i

Concerning the need of keeping regular days for retire-
ment from worldly labors and religious instruction, the
king went to the Blessed One and said: "The Parivrajaka,
who belong to the TittMya school, prosper and gain ad-
herents because they keep the eighth day and also the
fourteenth or fifteenth day of each half-month. Would it
not be advisable for the reverend brethren of the Sangha
also to assemble on days duly appointed for that pur-
pose?" i

And the Blessed One commanded the bhikkhus to assemble
on the eighth day and also on the fourteenth or fifteenth
day of each half-month, and to devote these days to
religious exercises. 5

A bhikkhu duly appointed should address the congregation
and expound the Dharma. He should exhort the people
to walk in the eightfold path of righteousness 5 he should

'comfort them in the vicissitudes of life and gladden them
[with the bliss of the fruit of good deeds. Thus the brethren
should keep the Uposatha. 4

Now the bhikkhus, in obedience to the rule laid down
by the Blessed One, assembled in the vihara on the day
appointed, and the people went to hear .the Dharma, but
they were greatly disappointed, for the bhikkhus remained
silent and delivered no discourse. 5

When the Blessed One heard of it, he ordered the
bhikkhus to recite the Patimokkha, which is a ceremony
of disburdening the conscience^ and he commanded them
to make confession of their trespasses so as to receive the
absolution of the order. 6

A fault, if there be one, should be confessed by the
bhikkhu who remembers it anS desires to be cleansed. For
a fault, when confessed, shall be light on him. 7

And the Blessed One said: ' "The Patimokkha must be
recited in this way: ' 8

"Let a competent and venerable bhikkhu make the follow-
ing proclamation to the Sangha: 'May the Sangha hear me!
i To-day is Uposatha, the eighth, or the fourteenth or
fifteenth day of the half-month. If the Sangha is ready,
let the Sangha hold the Uposatha service and recite the
Patimokkha. I will recite the Patimokkha.' ?

"And the bhikkhus shall reply: 'We hear it well and we
concentrate well our minds on it, all of us.' 10

"Then the officiating bhikkhu shall continue: 'Let him
who has committed an offence, confess it$ if there be no
offence, let all remain silentj from your being silent I
shall understand that the reverend brethren are free from
offences. 1 1

" c As a single person who has been asked a question
answers it, so also, if before an assembly like this a ques-
tion is solemnly proclaimed three times, an answer is ex-
pected: if a bhikkhu, after a threefold proclamation, does

7* Pp.

not confess an existing offence which he remembers, he
commits an intentional falsehood. 12

"'Now, reverend brethren, an intentional falsehood has
been declared an impediment by the Blessed One. There-
fore, if an offence has been committed by a bhikkhu who
remembers it and desires to become pure, the offence
should be confessed by the bhikkhu ; and when it has been
confessed, it is treated duly.*" i?

XXXVI.
THE SCHISM.

While the Blessed One dwelt at Kosambi, a certain
bhikkhu was accused of having committed an offence, and,
as he refused to acknowledge it, the brotherhood pronounced
against him the sentence of expulsion, i

Now, that bhilckhu was erudite. He knew the Dharma,
had studied the rules of the order, and was wise, learned,
intelligent, modest, conscientious, and ready to submit
himself to discipline. And he went to his companions
and friends among the bhikkhus, saying: "This is no
offence, friends; this is no reason for a sentence of ex-
pulsion. I am not guilty. The verdict is unconstitutional
and invalid. Therefore I consider myself still as a member
of the order. May the venerable brethren assist me in
maintaining my right" i

Those who sided with the expelled brother went to the
bhilddms who had pronounced the sentence, saying: "This
is no offence" 5 while the bhikkhus who had pronounced the
sentence replied: "This is an offence." 3

Thus altercations and quarrels arose, and the Sangha was
divided into two parties, reviling and slandering each
other. 4

And all these happenings were reported to the Blessed
One. ^

Then the Blessed One went to the place where the
bhikkhus were who had pronounced the sentence of ex-
pulsion, and said to them: "Do not think, O bhikkhus, that
you are to pronounce expulsion against a bhikkhu, whatever,
be the facts of the case, simply by saying: 'It occurs to
us th'at it is so, and therefore we are pleased to proceed
thus against our brother.' Let those bhikkhus who frivol-
ously pronounce a sentence against a brother who knows
the Dharma and the rules of the order, who is learned,
wise, intelligent, modest, conscientious, and ready to
submit himself to discipline, stand in awe of causing di-
visions. They must not pronounce a sentence of expulsion
against a brother merely because he refuses to see his
offence.'' 6

Then the Blessed One rose and went to the brethren
who sided with the expelled brother and said to them:
"Do not think, O bhikkhus, that if you have given offence
you need not atone for it, thinking: 'We are without
offence. 7 When a bhikkhu has committed an offence, which
he considers no offence while the brotherhood consider
him guilty, he should think: 'These brethren know the
Dharma and the rules of the order; they are learned, wise,
intelligent, modest, conscientious, and ready to submit
themselves to discipline; it is impossible that they should
on my account act with selfishness or in malice or in
delusion or in fear.' Let him stand in awe of causing
divisions, and rather acknowledge his offence on the
authority of his brethren." 7

Both parties continued to keep Uposatha and perform
official acts independently of one another; and when their
doings were related to the Blessed One, he ruled that
the keeping of Uposatha and the performance of official
acts were lawful, unobjectionable, and valid for both parties.

For he said: "The "bhikkhus who side with the expelled
brother form a different communion from those who pro-
nounced the sentence. There are venerable brethren in
both parties. As they do not agree, let them keep Upo-
satha and perform official acts separately." 8

And the Blessed One reprimanded the quarrelsome bhik-
Idms saying to them: p

"Loud is the voice which worldlings make; but how
can they be blamed when divisions arise also in the Sangha?
Hatred is not appeased in those who think: *He has reviled
me, he has wronged me, he has injured me.' 10

"For not by hatred is hatred appeased. Hatred is ap-
peased by not-hatred. This is an eternal law. 1 1

"There are some who do not know the need of self-
restraint; if they are quarrelsome we may excuse their
behavior. But those who know better, should learn to live
in concord. 1 1

"If a man finds a wise friend who lives righteously and
is constant in his character, he may live with him, over-
coming all dangers, happy and mindful. i;

"But if he finds not a friend who lives righteously and
is constant in his character, let him rather walk alone, like
a king who leaves his empire and the cares of government
behind him to lead a life of retirement like a lonely ele-
phant in the forest. " 14

"With fools there is no companionship. Rather than to
live with men who are selfish, vain, quarrelsome, and ob-
stinate let a man walk alone." 15

And the Blessed One thought to himself: "It is no easy
task to instruct these headstrong and infatuate fools." And
he rose from his seat and went away. i<$

to*

XXXVIL
THE RE-ESTABLISHMENT OF CONCORD.

Whilst the dispute between the parties was not yet settled,
the Blessed One left Kosambi, and wandering from place
to place he came at last to Savatthl. i

And in the absence of- the Blessed One the quarrels grew
worse, so that the lay devotees of Kosambi became an-
noyed and they said: "These quarrelsome monks are a
great nuisance and will bring upon us misfortunes. Worried
by their altercations the Blessed One is gone, and has
selected another abode for his residence. Let us, therefore,
neither salute the bhikkhus nor support them. They are
not worthy of wearing yellow robes, and must either
propitiate the Blessed One, or return to the world." ^

And the bhikkhus of Kosambi, when no longer honored
and no longer supported by the lay devotees, began to
repent and said: "Let us go to the Blessed One . and let
him settle the question of our disagreement." 3

And both parties went to Savatthl to the Blessed One.
And the venerable Sariputta, having heard of their arrival,
addressed the Blessed One and said: "These contentious,
disputatious, and quarrelsome bhikkhus of Kosambi, the
authors of dissensions, have come to Savatthl. How am I
to behave, O Lord, toward those bhikkhus." 4

"Do not reprove them, Sariputta," said the Blessed One,
"for harsh words do not serve as a remedy and are pleas-
ant to no one. Assign separate dwelling-places to each
party and treat them with impartial justice. Listen with
patience to "both parties. He alone who weighs both sides
is called a muni. When both parties have presented their
case, let the Sangha come to an agreement and declare the
re-establishment of concord." 5

And Pajapati, the matron, asked the Blessed One for
advice, and the Blessed One said: "Let both parties enjoy

105

the gifts of lay members, be they robes or food, as they
may need, and let no one receive any noticeable preference
over any other." 6

And the venerable Upali, having approached the Blessed
One, asked concerning the re-establishment of peace in the
Sangha: "Would it be right, O Lord," said he, "that the
Sangha, to avoid further disputations, should declare the
restoration of concord without inquiring into the matter
of the quarrel?" 7

And the Blessed One said: 8

"If the Sangha declares the re-establishment of concord
without having inquired into the matter, the declaration is
neither right nor lawful. 9

"There are two ways of re-establishing concord 5 one is
in the letter, and the other one is in the spirit and in the
letter. i o

"If the Sangha declares the re-establishment of concord
without having inquired into the matter, the peace is con-
cluded in the letter only. But if the Sangha, having in-
quired into the matter and having gone to the bottom of
it, decides to declare the re-establishment of concord, the
peace is concluded in the spirit and also in the letter, n

"The concord re-established in the spirit and in the
letter is alone right and lawful." 12

And the Blessed One addressed the bhikkhus and told
them the story of Prince Dlghavu, the Long-lived. He
said: 1 3

"In former times, there lived at Benares a powerful king
whose name was Brahmadatta of Kasi; and he went to
war against Dighiti, the Long-suffering, a king of Kosala,
for he thought, 'The kingdom of Kosala is small and Di-
ghiti will not be able to resist my armies.' 14

"And Dighiti, seeing that resistance was impossible
against the great host of the king of Kasi, fled, leaving
his little kingdom in the hands of Brahmadatta; and having

to 4

wandered from place to place, he came at last to Benares,
and lived there with his consort in a potter's dwelling
outside the town. 15

"And the queen bore him a son and they called him
Dighavu. 1 6

"When Dighavu had grown up, the king thought to
himself: 'King Brahmadatta has done us great harm, and he
is fearing our revengej he will seek to kill us. Should he
find us he will slay all three of us.' And he sent his son
away, and Dighavu having received a good education from
his father, applied himself diligently to learn all arts, be-
coming very skilful and wise. 17

"At that time the barber of king Dighiti dwelt at
Benares, and he saw the king, his former master, and, being
of an avaricious nature, betrayed him to King Brahmadatta. 1 8

"When Brahmadatta, the king of Kasi, heard that the
fugitive king of Kosala and his queen, unknown and in
disguise, were living a quiet life in a potter's dwelling, he
ordered them to be bound and executed; and the sheriff
to whom the order was given seized king Dighiti and led
him to the place of execution. ip

"While the captive king was being led through the streets
of Benares he saw his son who had returned to visit his
parents, and, careful not to betray the presence of his son,
yet anxious to communicate to him his last advice, he
cried: *O Dighavu, my son! Be not far-sighted, be not
near-sighted, for not by hatred is hatred appeased; hatred
is appeased by not-hatred only.' zo

"The king and queen of Kosala were executed, but Di-
ghavu their son bought strong wine and made the guards
drunk. When the night arrived he laid the bodies of his
parents upon a funeral pyre and burned them with all
honors and religious rites. u

"When king Brahmadatta heard of it, he became afraid,
for he thought, 'Dighavu, the son of king Dighiti, is a

105

wise youth and he will take revenge for the death of his
parents. If he espies a favorable opportunity, he will assassin-
ate me/ 2*

"Young Dighavu went to the forest and wept to his
heart's content. Then he wiped his tears and returned to
Benares. Hearing that assistants were wanted in |he royal
elephants' stable, he offered his services and was engaged
by the master of the elephants. 2 5

"And it happened that the king heard a sweet voice
ringing through the night and singing to the lute a beau-
tiful song that gladdened his heart. And having inquired
among his attendants who the singer might be, was told
that the master of the elephants had in his service a young
man of great accomplishments, and beloved by all his
comrades. They said, 'He is wont to sing to the lute,
and he must have been the singer that gladdened the heart
of the king.' 24

"And the king summoned the young man before him
and, being much pleased with Dighavu, gave him em-
ployment in the royal castle. Observing how wisely the
youth acted, how modest he was and yet punctilious in
the performance of his work, the king very soon gave him
a position of trust. 25

"Now it came to pass that the king went hunting and
became separated from his retinue, young Dighavu alone
remaining with him. And the king worn out from the
hunt laid his head in the lap of young Dighavu and
slept. ^6

"And Dighavu thought; 'People will forgive great wrongs
which they have suffered, but they will never be at ease
about the wrongs which they themselves have done. They
will persecute their victims to the bitter end. This king
Brahmadatta has done us great injury? he robbed us of our
kingdom and slew my father and my mother. He is now
in my power. 1 Thinking thus he unsheathed his sword. 27

106

"Then Dlghavu thought of the last words of his father:
*Be not far-sighted, be not near-sighted. For not by hatred
is hatred appeased. Hatred is appeased by not-hatred
alone.' Thinking thus, he put his sword back into the
sheath. 2.8

"The Jang became restless in his sleep and he awoke,
and when the youth asked, 'Why art thou frightened,

king?' he replied: 'My sleep is always restless because

1 often dream that young Dlghavu is coming upon me
with his sword. While I lay here with my head in thy
lap I dreamed the dreadful dream again 5 and I awoke full
of terror and alarm.' " 29

"Then the youth, laying his left hand upon the defenceless
king's head and with his right hand drawing his sword, said:
'I am Dlghavu, the son of king Dlghiti, whom thou hast
robbed of his kingdom and slain together with his queen,
my mother. I know that men overcome the hatred enter-
tained for wrongs which they have suffered much more
easily than for the wrongs which they have done, and so
I cannot expect that thou wilt take pity on me; but now
a chance for revenge has come to me.* 50

"The king seeing that he was at the mercy of young
Dlghavu raised his hands and said: 'Grant me my life, my
dear Dlghavu, grant me my life. I shall be forever grateful
to thee.' 3 1

"And Dlghavu said without bitterness or ill-will: 'How
can I grant thee thy life, O king, f since my life is endangered
by thee. I do not mean to take thy life. It is thou, O king,
who must grant me my life.' 31

"And the king said: 'Well, my dear Dlghavu, then grant
me my life, and I will grant thee thine.' 33

"Thus, king Brahmadatta of Kasi and young Dlghavu
granted each other's life and took each other's hand and:
swore an oath not to do any harm to each other. 34

"And king Brahmadatta of Kasi said to young Dlghavu:

107

'Why did thy father say to thee In the hour of his death:
"Be not far-sighted, be not near-sighted, for hatred is not
appeased by hatred. Hatred is appeased by not-hatred
alone," what did thy father mean by that?' 35

"The youth replied: When my father, O king, in the
hour of his death said: "Be not far-sighted," he meant, Let
not thy hatred go far. And when my father said, "Be not
nearsighted," he meant, Be not hasty to fall out with thy
friends. And when he said, "For not by hatred is hatred
appeased; hatred is appeased by not-hatred," he meant this:
Thou hast killed my father and mother, O king, and if I
should deprive thee of thy life, then thy partisans in turn
would take away my life; my partisans again would deprive
thine of their lives. Thus by hatred, hatred would not be
appeased. But now, O king, thou hast granted me my life,
and I have granted thee thine; thus by not-hatred hatred
has been appeased.' 5 <$

"Then king Brahmadatta of Kasi thought: 'How wise is
young Dlghavu that he understands in its full extent the
meaning of what his father spoke concisely.' And the king
gave him back his father's kingdom and gave him his daughter
in marriage." 57

Having finished the story, the Blessed One said: "Brethren,
ye are my lawful sons in the faith, begotten by the words
of my mouth. Children ought not to trample under foot
the counsel given them by their father; do* ye henceforth
follow my admonitions." 38

Then the bhikkhus met in conference; they discussed
their differences in mutual good will, and the concord of
the Sangha was re-established. 3$>

108

XXXVHI.
THE BHIKKHUS REBUKED.

And it happened that the Blessed One walked up and
down in the open air unshod. i

When the elders saw that the Blessed One walked unshod,
they put away their shoes and did likewise. But the novices
did not heed the example of their elders and kept their
feet covered. ^

Some of the brethren noticed the irreverent behavior of
the novices and told the Blessed One^ and the Blessed One
rebuked the novices and said: "If the, brethren, even now,
while I am yet living, show so little respect and courtesy
to one another, what will they do when I have passed
away?" 5

And the Blessed One was filled with anxiety for the
welfare of the truth; and he continued: 4

"Even the laymen, O bhikkhus, who move in the world,
pursuing some handicraft that they may procure them, a living,
will be respectful, affectionate, and hospitable to their teachers.
Do ye, therefore, O bhikkhus, so let your light shine forth,
that ye, having left the world and devoted your entire
life to rdigion and to religious discipline, may observe the
rules of decency, be respectful, affectionate, and hospitable
to your teachers and superiors, or those who rank as your
teachers and superiors. Your demeanor, O bhikkhus, does
not conduce to the conversion of the unconverted and to
the increase of the number of the faithful. It serves, O
bhikkhus, to repel the unconverted and to estrange them.
I exhort you to be more considerate in the future, more
thoughtful and more respectful"

XXXIX.
DEVADATTA.

When Devadatta, the son of Suprabuddha and a bro-
ther of Yasodhara, became a disciple, he cherished the
hope of attaining the same distinctions and honors as Go-
tama Siddhattha. Being disappointed in his ambitions, he
conceived in his heart a jealous hatred, and art tempting to
excel the Perfect One in virtue, he found fault with his
regulations and reproved them as too lenient. i

Devadatta went to Rajagaha and gained the ear of Ajata-
sattu, the son of King Bimbisara. And Ajatasattu built
a new vihara for Devadatta, and founded a sect whose
disciples were pledged to severe rules and self-mortifi-
cation. 2

Soon afterwards the Blessed One himself came to Raja-
gaha and stayed at the Veluvana vihara. 5

Devadatta called on the Blessed One, requesting him to
sanction his rules of greater stringency, by which a greater
holiness might be procured. "The body," he said, "con-
sists of its thirty-two parts and has no divine attributes. It
is conceived in sin and born in corruption. Its attributes
are liability to pain and dissolution, for it is impermanent.
It is the receptacle of karma which is the curse of our
former existences; it is the dwelling-place of sin and dis-
eases and its organs constantly discharge disgusting secre-
tions. Its end is death and its goal the charnel house. Such
being the condition of the body it behooves us to treat it
as a carcass full of abomination and to clothe it in such
rags only as have been gathered in cemeteries or upon
dung-hills." 4

The Blessed One said: "Truly, the body is full of im-
purity and its end is the charnel house, for it is imper-
manent and destined to be dissolved into its elements. But
being the receptacle of karma, it lies in our power to make

it a vessel of truth and not of evil. It is not good to in-
dulge in the pleasures, of the body, but neither is it good
to neglect our bodily needs and to heap filth upon im-
purities. The lamp that is not cleansed and not filled with
oil will be extinguished, and a body that is unkempt, un-
washed, and weakened by penance will not be a fit re-
ceptacle for the light of truth. Attend to your body and
its needs as you would treat a wound which you care for
without loving it. Severe rules will not lead the disciples
on the middle path which I have taught. Certainly, no one
can be prevented from keeping more stringent rules, if he
sees fit to do so, but they should not be imposed upon
any one, for they are unnecessary." 5

Thus the Tathagata refused Devadatta's proposal} and
Devadatta left the Buddha and went into the vihara speaking
evil of the Lord's path of salvation as too lenient and al-
together insufficient, 6

When the Blessed One' heard of Devadatta's intrigues,
he said: "Among men there is no one -who is not blamed.
People blame him who sits silent and him who speaks,
they also blame the man who preaches the middle path." 7

Devadatta instigated Ajatasattu to plot against Ids father
Bimbisara, the Mng, so that the prince would no longer
be subject to him? Bimbisara was imprisoned by his son
in a tower where he died leaving the kingdom of Magadha
to his son Ajatasattu. 8

The new king listened to the evil advice of Devadatta,
and he gave orders to take the life of the Tathagata. How-
ever, the murderers sent out to kill the Lord could not
perform their wicked deed, and became converted as soon
as they saw him and listened to his preaching. The rock
hurled down from a precipice upon the great Master split in
twain, and the two pieces passed by on either side without
doing any harm. Nalagiri, the wild elephant let loose to destroy
the Lord, became gentle in his presences and Ajatasattu,

in

suffering greatly from the pangs of his conscience, went
to the Blessed One and sought peace in his distress. 9

The Blessed One received Ajatasattu kindly and taught
him the way of salvation; but Devadatta still tried to be-
come the founder of a religious school of his own. 10

Devadatta did not succeed in his plans and having been
abandoned by many of his disciples, he fell sick, and then
repented. He entreated those who had remained with him
to carry his litter to the Buddha, saying: "Take me, children,
take me to him; though I have done evil to him, I am his
brother-in-law. For the sake of our relationship the Buddha
will save me." And they obeyed, although reluctantly. 1 1

And Devadatta in his impatience to see the Blessed One
rose from his litter while his carriers were washing their
hands. -But his feet burned under him; he sank to the
ground; and, having chanted a hymn on the Buddha,
died. i z

XL.
NAME AND FORM.

On one occasion the Blessed One entered the assembly
hall and the brethren hushed their conversation. i

When they had greeted him with clasped hands, they
sat down and became composed. Then the Blessed One
said: "Your minds are inflamed with intense interest; what
was the topic of your discussion?" . ^

And Sariputta rose and spake: "World-honored master,
we were discussing the nature of man's own existence.
We were trying to grasp the mixture of our own being
which is called Name and Form. Every humaa being con-
sists of conformations, and there are three groups which
are not corporeal. They are sensation, perception, and
the dispositions, all three constitute consciousness and

112

mind, being comprised under the term Name. And there
are four elements, the earthy element, the watery element,
the fiery element, and the gaseous element, and these
four elements constitute man's bodily form, being held
together so that this machine moves like a puppet. How
does this name and form endure and how can it live?" 3

Said the Blessed One: "Life is instantaneous and living
is dying. Just as a chariot-wheel in rolling rolls only at
one point of the tire, and in resting rests only at one
pointj in exactly the same way, the life of a living being
lasts only for the period of one thought. As soon as that
thought has ceased the being is said to have ceased. 4

"As it has been said: 'The being of a past moment of
thought has lived, but does not live, nor will it live. The
being of a future moment of thought will live, but has
not lived, nor does it live. The being of the present
moment of thought does live, but has not lived, nor will
it live.'" 5

"As to Name and Form we must understand how they
interact. Name has no power of its own, nor can it go on
of its own impulse, either to eat, or to drink, or to utter
sounds, or to make a movement. Form also is without
power and cannot go on of its own impulse. It has no
desire to eat, or to drink, or to utter sounds, or to make
a movement. But Form goes on when supported by Name,
and Name when supported by Form. When Name has a
desire to eat, or to drink, or to utter sounds, or to make
a movement, then Form eats, drinks, utters sounds, makes
a movement. 6

"It is as if two men, the one blind from birth and the
other a cripple, were desirous of going traveling, and the
man blind from birth were to say to the cripple as follows:
'See here! I am able to use my legs, but I have no eyes
with which to see the rough and the smooth places in the
road.' 7

"And the cripple were to say to the man blind from
birth as follows: 'See here! I am able to use my eyes, but
I have no legs with which to go forward and back.' 8

"And the man blind from birth, pleased and delighted,
were to mount the cripple on his shoulders. And the
cripple sitting on the shoulders of the man blind from
birth were to direct him, saying, 'Leave the left and go to
the right; leave the right and go to the left. % p

"Here the man blind from birth is without power of
his own, and weak, and cannot go of his own impulse or
might. The cripple also is without power of his own, and
weak, and cannot go of his own impulse or might. Yet
when they mutually support one another it is not impos-
sible for them to go. 10

"In exactly the same way Name is without power of its
own, and cannot spring up of its own might, nor perform
this or that action. Form also is without power of its own,
,and cannot spring up of its own might, nor perform this
or that action. Yet when they mutually support one another
lit is not impossible for them to spring up and go on. n

"There is no material that exists for the production of
Name and Form; .and when Name and Form cease, they
do not go anywhither in space. After Name and Form
have ceased, they do not exist anywhere in the shape of
heaped-up music material. Thus when a lute is played
upon, there is no previous store of sound; and when the
music ceases it does not go anywhither in space. When
it has ceased, it exists nowhere in a stored-up state. Having
previously been non-existent, it came into existence on
account of the structure and stem of the lute and the
exertions of the performer; and as it came into existence
so it passes away. In exactly the same way, all the ele-
ments of being, both, corporeal and non- corporeal come
into existence after having previously been non-existent;
and having come into existence pass away. i?

"There is not a self residing in Name and Form, but
the cooperation of the conformations produces what people
call a man. 15

"Just as the word 'chariot' is but a mode of expression
for axle, 6 wheels, the chariot-body and other constituents
in their proper combination, so a living being is the appear-
ance of the groups with the four elements as they are
joined in a unit. There is no self in the carriage and
there is no self in man. I4

"O bhikkhus, this doctrine is sure and an eternal truth,
that there is no self outside of its parts. This self of ours
which constitutes Name and Form is a combination of the
groups with the four elements, but there is no ego entity,
no self in itself. . 1 5

"Paradoxical though it may sound: There is a path to
walk on, there is walking being done, but there is no
traveler. There are deeds being done, but there is no
doer. There is a blowing of the air, but there is no wind
that does the blowing. The thought of self is an error
and all existences are as hollow as the plantain tree and
as empty as twirling water bubbles. 16

"Therefore, O bhikkhus, as there is no self, there is no
transmigration of a self; but there are deeds and the con-
tinued effect of deeds. There is a rebirth of karma 5 there
is reincarnation. This rebirth, this reincarnation, this re-
appearance of the conformations is continuous and depends
on the law of cause and effect. Just as a seal is impressed
upon the wax reproducing the configurations of its device,
so the thoughts of men, their characters, their aspirations
are impressed upon others in continuous transference. and
continue their karma, and good deeds will continue in
blessings while bad deeds will continue in curses. 17
"There is no entity here that migrates, no self is trans-'
ferred from one place to another; but there is a voice
uttered here and the echo of it comes back. The teacher

pronounces a stanza and the disciple who attentively listens

co his teacher's instruction, repeats the stanza. Thus the

stanza is reborn in the mind of the disciple. 1 8

"The body is a compound of perishable organs. It is

subject to decay; and we should take care of ? it as of a

wound or a sore; we should attend to its needs without

being attached to it, or loving it. 19

"The body is like a machine, and there is no self in it

that makes it walk or act, but the thoughts of it, as the

windy elements, cause the machine to work. 20

"The body moves about like a cart. Therefore 'tis

said: 21

"As ships are by the wind impelled,

As arrows from their bowstrings speed,

So likewise when the body moves

The windy element must lead. zz

"Machines are geared to work by ropes;
So too this body is, in fact,
Directed by a mental pull
Whene'er it stand or sit or act.

"No independent self is here

That could intrinsic forces prove

To make man act without a cause,

To make him stand or walk or move. 24

"He only who utterly abandons all thought of the ego
escapes the snares of the Evil One; he is out of the reach
of Mara. 25

"Thus says the pleasure-promising tempter: ^6

"So long as to the things

Called 'mine' and P and 'me'

Thine anxious heart still clings,

My snares thou canst not flee." ^7

116

"The faithful disciple replies: 2 #

"Naught's mine and naught of me,

The self I do not mind!

Thus Mara, I tell thee,

My path thou canst not find." ip

"Dismiss the error of the self and do not cling to poss-
essions which are transient but perform deeds that are
good, for deeds are enduring and in deeds your karma
continues. 3 o

"Since then, O bhikkhus, there is no self, there can not
be any after life of a self. Therefore abandon all thought
of self. But since there are deeds and since deeds continue,
be careful with your deeds. 3 1

"All beings have karma as their portion: they are heirs
of their karma; they are sprung from their karma; their
karma is their kinsman; their karma is their refuge; karma
allots beings to meanness or to greatness. 3*

"Assailed by death in life's last throes

On quitting all thy joys and woes

What is thine own, thy recompense?

What stays with thee when passing hence?

What like a shadow follows thee

And will Beyond thine heirloom be? 33

"T'is deeds, thy deeds, both good and bad;

Naught else can after death be had.

Thy deeds are thine, thy recompense;

They are thine own when, going hence;

They like a shadow follow thee

And will Beyond thine heirloom be. 34

"Let all then here perform good deeds,

For future weal a treasure store;

There to reap crops from noble seeds,

A bliss increasing evermore." 3>

XLL
THE GOAL.

And the Blessed One thus addressed the bhikkhus: i

"It is through not understanding the four noble truths,
O bhikkhus, that we had to wander so long in the weary
path of samsara, both you and I. *

"Through contact thought is born from sensation, and
is reborn by a reproduction of its form. Starting from
the simplest forms, the mind rises and falls according to
deeds, but the aspirations of a Bodhisatta pursue the
straight path of wisdom and righteousness, until they reach
perfect enlightenment in the Buddha. 3

"All creatures are what they are through the karma of
their deeds done in former and in present existences. 4.

"The rational nature of man is a spark of the true light,
it is the first step on the upward road. But new births
are required to insure an ascent to the summit of existence,
the enlightenment of mind and heart, where the immeasur-
able light of moral comprehension is gained which is the
source of all righteousness. 5

"Having attained this higher birth, I have found the
truth and have taught you the noble path that leads to
the city of peace. 6

"I have shown you the way to the lake of Ambrosia,
which washes away all evil desire. 7

"I have given you the refreshing drink called the per-
ception of truth, and he who drinks of it becomes free
from excitement, passion, and wrong- doing. 8

"The very gods envy the bliss of him who has escaped
from the floods of passion and has climbed the shores of
Nirvana. His heart is cleansed from all defilement and
free from all illusion. 9

"He is like unto the lotus which grows in the water,
yet not a drop of water adheres to its petals. 10

118

"The man who walks in the noble path lives in the
world, and yet his heart is not denied by worldly de-
sires. ' n

"He who does not see the four noble truths, he who
does not understand the three characteristics and has not
grounded himself in the uncreate, has still a long path to
traverse by repeated births through the desert of ignorance
with its mirages of illusion and through the morass of
wrong. 12

"But now that you have gained comprehension, the
cause of further migrations and aberrations is removed.
The goal is reached. The craving of selfishness is destroyed,
and the truth is attained. 13

"This is true deliverance; this is salvation; this is heaven
and the bliss of a life immortal." 14

XLIL
MIRACLES FORBIDDEN.

Jotikkha, the son of Subhadda, was a householder living
in Rajagaha. Having received a precious bowl of sandal-
wood decorated with jewels, he erected a. long pole before
his house and put the bowl on its top with this legend:
"Should a samana take this bowl down without using a
ladder or a stick with a hook, or without climbing the
pole, but by magic power, he shall receive as reward
whatever he desires." i

And the people came to the Blessed One, full of wonder
and their mouths overflowing with praise, saying: "Great
is the Tathagata. His disciples perform miracles. Kassapa,
the disciple of the Buddha, saw the bowl on Jotikkha's
pole, and, stretching out his hand, he took it down, carrying
it away in triumph to the vihara." 2

"9

When the Blessed One heard what had happened, he
went to Kassapa, and, breaking the bowl to pieces, for-
bade his disciples to perform miracles of any kind. 3

Soon after this it happened that in one of the rainy
seasons many bhikkhus were staying in the Vajjl territory
during a famine. And one of the bhikkhus proposed to
his brethren that they should praise one another to the
householders of the village, saying: "This bhikkhu is a saint;
he has seen celestial visions; and that bhikkhu possesses
supernatural gifts; he can work miracles." And the villagers
said: "It is lucky, very lucky for us, that such saints are
spending the rainy season with us." And they gave will-
ingly and abundantly, and the bhikkhus prospered and did
not suffer from the famine. 4

When the Blessed One heard it, he told Ananda to call
the bhikkhus together, and he asked them: "Tell me,
O bhikkhus, when does a bhikkhu cease to be a bhik-
khu?" 5

And Sariputta replied: 6

"An ordained disciple must not commit any unchaste
act. The disciple who commits an unchaste act is no
longer a disciple of the Sakyamuni. 7

"Again, an ordained disciple must not take except what
has been given him. The disciple who takes, be it so
little as a penny's worth, is no longer a disciple of the
Sakyamuni. 8

"And lastly, an ordained disciple must not knowingly
and malignantly deprive any harmless creature of life, not
even an earth-worm or an ant. The disciple who know-
ingly and malignantly deprives any harmless * creature of
its life is no longer a disciple of the Sakyamuni. 9

"These are the three great prohibitions." 10

And the Blessed One addressed the bhikkhus and said: 1 1

"There is another great prohibition which I declare to
you: 12.

"An ordained disciple must not boast of any super-
human perfection. The disciple who with evil intent and
from covetousness boasts of a superhuman perfection, be
it celestial visions or miracles, is no longer a disciple of
the Sakyamuni. 13

"I forbid you, O bhikkhus, to employ any- spells or
supplications, for they are useless, since the law of karma
governs all things. He who attempts to perform miracles
has not understood the doctrine of the Tathagata." 14

XLIH.
THE VANITY OF WORLDLINESS.

There was a poet who had acquired the spotless eye
of truth, and he believed in the Buddha, whose doctrine
gave him peace of mind and comfort in the hour of
affliction. *

And it happened that an epidemic swept over the
country in which he lived, so that many died, and the
people were terrified. Some of them trembled with fright,
and in anticipation of their fate were smitten with all the
horrors of death before they died, while others began to
be merry, shouting loudly, "Let us enjoy ourselves to-day,
for we know not whether to-morrow we shall live"; yet
was their laughter no genuine gladness, but a mere pretence
and affectation. 2,

Among all these worldly men ano! women trembling
with anxiety, the Buddhist poet lived in the time of the
pestilence, as usual, calm and undisturbed, helping wherever
he could and ministering unto the sick, soothing their
pains by medicine and religious consolation. 3

And a man eame to him and said : "My heart is nervous
and excited, for I see people die. I am not anxious about

others, but I tremble because of myself. Help me $ cure
me of my fear." 4

The poet replied: "There is help for him who has
compassion on others, but there is no help for thee so
long as thou clingest to thine own self alone. Hard times
try the souls of men and teach them righteousness and
charity. Canst thou witness these sad sights around thee
and still be filled with selfishness? Canst thou see thy
brothers, sisters, and friends suffer, yet not forget the
petty cravings and lust of thine own heart?" 5

Noticing the desolation in the mind of the pleasure-
seeking man, the Buddhist poet composed this song and
taught it to the brethren in the vihara: 6

"Unless refuge you take in the Buddha and find in Nirvana rest
Your life is but vanity empty and desolate vanity.
To see the world is idle, and, to enjoy life is empty.
The world, including man, is but like a phantom, and the
hope of heaven is as a mirage. 7

"The worldling seeks pleasures fattening himself like a

caged fowl

But the Buddhist saint flies up to the sun like the wild crane.
The fowl in the coop has food but will soon be boiled

in the pot.
No provisions are given to the wild crane, but the heavens

and the earth are his." 8

The poet said: "The times are hard and teach the people
a lesson j yet do they not heed it." And he composed
another poem on the vanity of worldliness: 9

"It is good to reform, and it is good to exhort people to

reform.

The things of the world will all be swept away.
Let others be busy and buried with care. #
My mind all unvexed shall be pure. 10

"Alter pleasures they hanker and find no satisfaction;
Riches they covet and can never have enough.
They are like unto puppets held up by a string.
When the string breaks they come down with a shock. 1 1

"In the domain of death there are neither great nor small;
Neither gold nor silver is used, nor precious jewels.
No distinction is made between the high and the low.
And daily the dead are buried beneath the fragrant sod. 1 2

"Look at the sun setting behind the western hills.

You He down to rest, but soon the cock will announce

morn.

Reform to-day and do not wait until it be too late.
Do not say it is early, for the time quickly passes by. 1 3

"It is good to reform and it is good to exhort people to

reform.
It is good to lead a righteous life and take refuge in the

Buddha's name.
Your talents may reach to the sides, your wealth may be

untold
Bat all is in vain unless you attain the peace of Nirvana." 14

XLIV.
SECRECY AND PUBLICITY.

The Buddha said: "Three things, O disciples, are char-
acterized by secrecy: love affairs, priestly wisdom, and
all aberrations from the path of truth. i

"Women who are in love, O disciples, seek secrecy and
shun publicity; priests who claim to be in possession of
special revelations, O disciples, seek secrecy and shun

113

publicity; all those who stray from the path of truth, O
disciples, seek secrecy and shun publicity. 2

"Three things, O disciples, shine before the world and
cannot be hidden. What are the three? 3

"The moon, O disciples, illumines the world and cannot
be hidden; the sun, O disciples, illumines the world and
cannot be hidden; and the truth proclaimed by the Tatha-
gata illumines the world and cannot be hidden. These
three things, O disciples, illumine the world and cannot
be hidden. There is no secrecy about them." 4

XLV.
THE ANNIHILATION OF SUFFERING.

And the Buddha said: "What, my friends, is evil? i
"Killing is evil ; stealing is evil; yielding to sexual passion
is evil* lying is evil; slandering is evil; abuse is evil; gossip
is evil; envy is evil; hatred is evil; to cling to false doc-
trine is evil; all these things, my friends, are evil. 2
"And what, my friends, is the root of evil? 3
"Desire is the root of evil; hatred is the root of evil;
illusion is the root of evil; these things are the root of evil. 4
"What, however, is good? 5
"Abstaining from killing is good; abstaining from theft
is good; abstaining from sensuality is good; abstaining from
falsehood is good; abstaining from slander is good; suppres-
sion of unkindness is good; abandoning gossip is good;
letting go all envy is good; dismissing hatred is good;
obedience to the truth is good; all these things are good. 6
"And what, my friends, is the root of the good? 7
"Freedom from desire is the root of the good; freedom
from hatred and freedom from illusion; these things, my
friends, are the root of the good. 8

114

"What, however, O brethren, is suffering? What is
the origin of suffering? What is the annihilation of
suffering? p

"Birth is suffering; old age is suffering; disease is suffer-
ing; death is suffering; sorrow and misery are suffering;
affliction and despair are suffering; to be united with loath-
some things is suffering; the loss of that which we love
and the failure in attaining that which is longed for are
suffering; all these things, O brethren, are suffering. 10

"And what, O brethren, is the origin of suffering? 1 1

"It is lust, passion, and the thirst for existence that
yearns for pleasure everywhere, leading to a continual
rebirth! It is sensuality, desire, selfishness; all these things,
O brethren, are the origin of suffering. 12

"And what is the annihilation of suffering? 13

"The radical and total annihilation of this thirst and
the abandonment, the liberation, the deliverance from passion,
that, O brethren, is the annihilation of suffering. 14

"And what, O brethren, is the path that leads to the
annihilation of suffering? 15

"It is the holy eightfold path that leads to the annihila-
tion of suffering, which consists of, right views, right de-
cision, right speech, right action, right living, right straggling,
right thoughts, and right meditation. 16

"In so far, O friends, as a noble youth thus recognizes
suffering and the origin of suffering, as he recognizes the
annihilation of suffering, and walks on the path that leads
to the annihilation of suffering, radically forsaking passion,
subduing wrath, annihilating the vain conceit of the "I-
am," leaving ignorance, and attaining to enlightenment, he
will make an end of all -suffering even in this life." 17

115

XLVI.
AVOIDING THE TEN EVILS.

The Buddha said: "All acts of living creatures become
bad by ten things, and by avoiding the ten things they
become good. There are three evils of the body, four
evils of the tongue, and three evils of the mind. i

u The evils of the body are, murder, theft, and adultery;
of the tongue, lying, slander, abuse, and idle talk} of the
mind, covetousness, hatred, and error. 2

"I exhort you to avoid the ten evils: 3

"I. Kill not, but have regard for life. 4

"II. Steal not, neither do ye rob; but help everybody
to be master of the fruits of his labor. 5

"III. Abstain from impurity, and lead a life of chastity. 6

"IV. Lie not, but be truthful. Speak the truth with
discretion, fearlessly and in a loving heart. 7

"V. Invent not evil reports, neither do ye repeat them.
Carp not, but look for the good sides of your fellow-
beings, so that ye may with sincerity defend them against
their enemies. 8

"VI. Swear not, but speak decently and with dignity. 9

"VII. Waste not the time with gossip, but speak to the
purpose or keep silence. 10

"VIII. Covet not, nor envy, but rejoice at the fortunes
of other people. 1 1

"IX. Cleanse your heart of malice and cherish no hatred,
not even against your enemies; but embrace all living
beings with kindness. 12-

"X. Free your mind of ignorance and be anxious to
learn the truth, especially in the one thing that is needful,
lest you fall a prey either , to scepticism or to errors.
Scepticism will make you indifferent and errors will lead
you astray, so that you shall not find the noble path that
leads to life eternal." 15

126

XLVIL
THE PREACHER'S MISSION.

And the Blessed One said to his disciples ; i

"When I have passed away and can no longer address
you and edify your minds with religious discourse, select
from, among* you men of. good family and education to
preach the truth in my stead. And let those men be in-
vested with the robes of the Tathagata, let them enter
into the abode of the Tathagata, and occupy the pulpit
of the Tathagata. z

"The robe of the Tathagata is sublime forbearance and
patience. The abode of the Tathagata is charity and love
of all beings. The pulpit of the Tathagata is the com-
prehension of the good law in its abstract meaning as well
as in its particular application. 5

"The preacher must propound the truth with unshrink-
ing mind. He must have the power of persuasion rooted
in virtue and in strict fidelity to his vows. 4

"The preacher must keep in his proper sphere and be
steady in his course. He must not flatter his vanity by
seeking the company of the great, nor must he keep
company with persons who are frivolous and immoral.
When in temptation, he , should constantly think of the
Buddha and he will conquer. 5

"All who come to hear the doctrine, the preacher must
receive with benevolence, and his sermon must be without
invidiousness. 6

"The preacher must not be prone to carp at others,
or to blame other preachers 5 aor speak scandal, nor
propagate bitter words. He must not mention by name
other disciples to vituperate them and reproach their
demeanor. 7

"Clad in a clean robe, dyed with good color, with
appropriate undergarments, he must ascend the pulpit

117

with a mind free from blame and at peace with the wole
world. 8

"He must not take delight in quarrelous disputations or
engage in controversies so as to show the superiority of
his talents, but be calm and composed. 9

u No hostile feelings shall reside in his heart, and he
must never abandon the disposition of charity toward all
beings. His sole aim must be that all beings become
Buddhas. 10

"Let the preacher apply himself with zeal to his work,
and the Tathagata will show to him the body of the holy
law in its transcendent glory. He shall be honored as
one whom the Tathagata has blessed. The Tathagata
blesses the preacher and also those who reverently listen
to him and joyfully accept the doctrine. 1 1

"All those who receive the truth will find perfect en-
lightenment. And, verily, such is the power of the doc-
trine that even by the reading of a single stanza, or by
recitirig, copying, and keeping in mind a single sentence
of the good law, persons may be converted to the truth
and enter the path of righteousness which leads to deliver-
ance from evil. iz

"Creatures that are swayed by impure passions, when
they listen to the voice, will be purified. The ignorant
who are infatuated with the follies of the world will, when
pondering on the profundity of the doctrine, acquire
wisdom. Those who act under the impulse of hatred
will, when taking refuge in the Buddha, be rilled with
good- will and love. 13

"A preacher must be full of energy and cheerful hope,
never tiring and never despairing of final success. 14

"A preacher must be like a man in quest of water who
digs a well" in an arid tract of land. So long as he sees
that the sand is dry and white, he knows that the water
is still far off. But let him not be troubled or give up

728

the task as hopeless. The work of removing the dry sand
must be done so that he can dig down deeper into the
ground. And often the deeper he has to dig, the cooler
and purer and more refreshing will the water be. 15

"When after some time of digging he sees that the sand
becomes moist, he accepts it as a token that the water is
near. 1 6

"So long as the people do not listen to the words of
truth, the preacher knows that he has to dig deeper into
their hearts; bat when they begin to heed his words he
apprehends that they will soon attain enlightenment. 17

"Into your hands, O ye men of good family and edu-
cation who take the vow of preaching the words of, the
TathSgata, the Blessed One transfers, intrusts, and com-
mends the good law of truth. 18

"Receive the good law of truth, keep it, read and re-
read it, fathom it, promulgate it, and preach it to all beings
in all the quarters of the universe. ip

"The Tathagata is not avaricious, nor narrow-minded,
and he is willing to impart the perfect Buddha-knowledge
unto all who* are ready and willing to receive it. Be ye
like unto him. Imitate him and follow his example in
bounteously giving, showing, and bestowing the truth, zo

"Gather round you hearers who love to listen to the
benign and comforting words of the law; rouse the un-
believers to accept the truth and fill them with delight
and joy. Quicken them, edify them, and lift them higher
and higher until they see the truth face to face in all its
splendor and infinite glory." zi

When the Blessed One had thus spoken, the disciples
said: 12

"O thou who rejoicest in kindness having its source in
compassion, thou great cloud of good qualities and of
benevolent mind, thou quenchest the fire that vexeth living
beings, thou pourest out nectar, die rain of the law! 13

"We shall do, O Lord, what the Tathagata commands.
We shall fulfil his behest ; the Lord shall find us obedient
to his words." 24

And this vow of the disciples resounded through the
universe, and like an echo it came back from all the
Bodhisattas who are to be and will come to preach the
good law of Truth to future generations. 25

And the Blessed One said: "The Tathagata is like unto
a powerful king who rules his kingdom with righteous-
ness, but being attacked by envious enemies goes out
to wage war against his foes. When the king sees his
soldiers fight he is delighted with their gallantry and will
bestow upon them donations of all kinds. Ye are the
soldiers of the Tathagata, while Mara, the Evil One, is
the enemy who must be conquered. And the Tatha-
gata will give to his soldiers the city of Nirvana, the
great capital of the good law. And when the enemy
is overcome, the Dharma-raja, the great king of
truth, will bestow upon all his disciples

the most precious crown which jewel

| ; brings perfect enlightenment,-

supreme wisdom, and |

undisturbed
peace."

130

THE TEACHER.
XLvni.

THE DHAMMAPADA.

is the Dhammapada, the path of religion pursued
A by those who are followers of the Buddha: i

Creatures from mind their character derive; mind-mar-
shalled are they, mind-made. Mind is the source either
of bliss or of corruption. z

By oneself evil is done; by oneself one suffers; by one-
self evil is left undone; by oneself one is purified. Purity
and impurity belong to oneself, no one can purify another. 3

You yourself must make an effort. The Tathagatas are
only preachers. The thoughtful who enter the way are
freed from the bondage of Mara. 4

He who does not rouse himself when it is time to rise;
who, though young and strong, is full of sloth; whose
will and thoughts are weak; that lazy and idle man will
never find the way to enlightenment. 5

If a man hold himself dear, let him watch himself care-
fully; the truth guards him who guards himself. 6

If a man makes himself as he teaches others to be, then,
being himself subdued, he may subdue others; one's own
self is indeed difficult to subdue. 7

If some men conquer in battle a thousand times a
thousand men, and if another conquer himself, he is the
greatest of conquerors. 8

It is the habit of fools, be they laymen or members of
the clergy, to think, "this is done by me. May others be
subject to me. In this or that transaction a prominent
part should be played by me." Fools do not care for the
duty to be performed or the aim to be reached, but think
of their self alone. Everything is but a pedestal of their
vanity. 9

Bad deeds, and deeds hurtful to ourselves, are easy to
do; what is beneficial and good, that is very difficult. 10

If anything is to be done, let a man do it, let him attack
it vigorously! 1 1

Before long, alas! this body will lie on the earth, despised,
without understanding, like a useless log, yet our thoughts
will endure. They will be thought again, and will produce
action. Good thoughts will produce good actions, and
bad thoughts will produce bad actions. 12.

Earnestness is the path of immortality, thoughtlessness
the path of death. Those who are in earnest do not die;
those who are thoughtless are as if dead already. 1 3

Those who imagine they find truth in untruth, and see
untruth in truth, will never arrive at truth, but follow
vain desires. They who know truth in truth, and untruth
in untruth, arrive at truth, and follow true desires. 14

As rain breaks through an ill-thatched house, passion will
break through an unreflecting mind. As rain does not
break through a well-thatched house, passion will not break
through a well-reflecting mind. 1 5

Well-makers lead the water wherever they like; fletchets
bend the arrow; carpenters bend a log of wood 5 wise
people fashion themselves; wise people falter not amidst
blame and praise. Having listened to the law, they become
serene, like a deep, smooth, and still lake. 16

If a man speaks or acts with an evil thought, pain
follows him as the wheel follows the foot of the ox that
draws the carriage. 17

An evil deed is better left undone, for a man will re-
peat of it afterwards; a good deed is better done, for
having done it one will not repent. 18

If a man commits a wrong let him not do it again j let
him not delight in wrongdoing; pain is the outcome of
evil. If a man does what is good, let him do it again;
let him delight in it; happiness is the outcome of good. 19

Let no man think lightly of evil, saying in his heart,
"It will not come nigh unto me." As by the falling of
water-drops a water-pot is filled, so the fool becomes full
of evil, though he gather it little by little. 10

Let no man think lightly of good, saying in his heart,
"It will not come nigh unto me." As by the falling of
water-drops a water-pot is filled, so the wise man becomes
full of good, though he gather it little by little. n

He who lives for pleasure only, his senses uncontrolled,
immoderate in his food, idle, and weak, him Mara, the
tempter, will certainly overthrow, as the wind throws
down a weak tree. He who lives without looking for
pleasures, his senses well-controlled, moderate in his food,
faithful and strong, him Mara will certainly not overthrow,
any more than the wind throws down a rocky mountain. 2 2

The fool who knows his foolishness, is wise at least
so far. But a fool who thinks himself wise, he is a fool
indeed. *J

To the evil-doer wrong appears sweet as honey; he
looks upon it as pleasant so long as it bears no fruit; but

when its fruit ripens, then he looks upon it as wrong.
And so the good man looks upon the goodness of the
Dharma as a burden and an evil so long as it bears no
fruk; but when its fruit ripens, then he sees its goodness. 24

A hater may do great harm to a hater, or an enemy
to an enemy; but a wrongly-directed mind will do greater
mischief unto itself. A mother, a father, or any other
relative will do much good; but a well-directed mind will
do greater service unto itself. 25

He whose wickedness is very great brings himself down
co that state where his enemy wishes him to be. He
himself is his greatest enemy. Thus a creeper destroys
the life of a tree on which it finds support. z<5

Do not direct thy thought to what gives pleasure, that
thou mayest not cry out when burning, "This is pain."
The wicked man burns by his own deeds, as if burnt
by fire. 2 7

Pleasures destroy the foolish; the foolish man by hi$
thirst for pleasures destroys himself as if he were his own
enemy. The fields are damaged by hurricanes and weeds;
mankind is damaged by passion, by hatred, by vanity, and
by lust. 28

Let no man ever take into consideration whether a thing
is pleasant or unpleasant. The love of pleasure begets
grief and the dread of pain causes fear? he who is free
from the love of pleasure and the dread of pain knows
neither grief nor fear. ip

He who gives himself to vanity, and does not give
himself to meditation, forgetting the real aim of life and
grasping at pleasure, will in time envy him who has exerted
himself in meditation. 3

The fault of others is easily noticed, but that of one-
self is difficult to perceive. A man winnows his neigh-
bor's faults like chaf but his own fault he hides, as a
cheat hides the false die from the gambler. 31

If a man looks after the faults of others, and is always
inclined to take offence, his own passions will grow, and
he is far from* the destruction of passions. $2

Not about the perversities of others, not about their
sins of commission or omission, but about his own mis-
deeds and negligences alone should a sage be worried. 3 3
Good people shine from afar, like the snowy moun-
tains} had people are concealed, like arrows shot by night. 34
If a man by causing pain to others, wishes to obtain
pleasure for himself, he, entangled in the bonds of sel-
fishness, will never be free from hatred. 35
Let a man overcome anger by love, let him overcome
evil by good; let him overcome the greedy by liberality,
the liar by truth! 3<S
For hatred does not cease by hatred at any time; hatred
ceases by not-hatred, this is an old rule. 37
Speak the truth, do not yield to anger; give, if thou
art asked; by these three steps thou wilt become divine. 3 8
Let a wise man blow off the impurities of his sel as
a smith blows off the impurities of silver, one by one,
little by little, and from time to time. 35>
Lead others, not by violence, but by righteousness and
equity. 40
He who possesses virtue and intelligence, who is just,
speaks the truth, and does what is his own business, him
the world will hold dear. 41
As the bee collects nectar and departs without injuring
the flower, or its color or scent, so let a $age dwell in
the community. 41
If a traveller does not meet with one who is his better,
or his equal, let him firmly keep to his solitary journey;
there is no companionship with fools. 43 ,
Long is the night to him who is awakej long is a mile
to him who is tiredj long is life to the foolish who do
not know the true religion. 44

Better than living a hundred years, not seeing the highest
truth, is one day in the life of a man who sees the highest
truth. . 45

Some form their Dharma arbitrarily and fabricate it arti-
ficially; they advance complex speculations and imagine
that good results are attainable only by the acceptance of
their theories; yet the truth }s but one; there are not
different truths in the world. Having reflected on the
various theories, we have gone into the yoke with him
who has shaken off all sin. But shall we be able to pro-
ceed together with him? 4<S

The best of ways is the eightfold path. This is the
path. There is no other that leads to the purifying of
intelligence. Go on this path! Everything else is the
deceit of Mara, the tempter. If you go on this path, you
will make an end of pain! Says the Tathagata, The path
was preached by me, when I had understood the removal
of the thorn in the flesh. 47

Not only by discipline and vows, not only by much
learning, do I earn the happiness of release which no
worldling can know. Bhikkhu, be not confident as long
as thou hast not attained the extinction of thirst. The
extinction of evil desire is the highest religion. 48

The gift of religion exceeds all gifts; the sweetness of
religion exceeds all sweetness; the delight in religion exceeds
all delights; the extinction of thirst overcomes all pain. 49

Few are there among men who cross the river and reach
the goal. The great multitudes are running up and down
the shore; but there is no suffering for him who has
finished his journey. 50

As the lily will grow full of sweet perfume and delight
upon a heap of rubbish, thus the disciple of the truly en-
lightened Buddha shines forth by his wisdom among those
who are like rubbish, among the people that walk in
darkness. 5 1

Let us live happily then, not hating those who hate us!
Among men who hate us let us dwell free from hatred! 52

Let us live happily then, free from all ailments among
the ailing! Among men who are ailing let us dwell free
from ailments! 53

Let us live happily, then, free from greed among the
greedy! Among men who are greedy let us dwell free
from greed! 54

The sun is bright by day, the moon shines by night,
the warrior is bright in his armor, thinkers are bright in
their meditation; but among all the brightest with splendor
day and night is the Buddha, the Awakened, the Holy,
Blessed. 55

XLDC
THE TWO BRAHMANS.

At one time when the Blessed One was journeying
through Kosala he came to the Brahman village which is
called Manasakata. There he stayed in a mango grove, i

And two young Brahmans came to him who were of
different schools. One was named Vasettha and the other
Bharadvaja. And Vasettha said to the Blessed One: z

"We have a dispute as to the true path, I say the
straight path which leads unto a union with Brahma is that
which has been announced by the Brahman Pokkharasati,
while my friend says the straight path which leads unto a
union with Brahma is that which has been announced by
the Brahman Tarukkha. 5

"Now, regarding thy high reputation, O samana, and
knowing that thou art called the Enlightened One, the
teacher of men and gods, the Blessed Buddha, we have
come to ask thee, are all these paths paths of salvation*
There are many roads all around our village, and all lead

to Manasakata. Is it just so with the paths of the sages?

Are all paths paths to salvation, and do they all lead to

a union with Brahma? 4

And the Blessed One proposed these questions to the

two Brahmans: "Do you think that all paths are right?" 5

Both answered and said: "Yes, Gotama, we think so." 6

"But tell me," continued the Buddha, "has any one of

the Brahmans, versed in the Vedas, seen Brahma face to

face?" 7

"No, sir!" was the reply. 8

"But, then," said the Blessed One, "has any teacher of

the Brahmans, versed in the Vedas, seen Brahma face to

face ?" 9

The two Brahmans said: "No, sir." 10

"But, then," said the Blessed One, "has any one of the

authors of the Vedas seen Brahma face to face ?" 1 1

Again the two Brahmans answered in the negative and

exclaimed: "How can any one see Brahma or understand

him, for the mortal cannot understand the immortal." And

the Blessed One proposed an illustration, saying: n

"It is as if a man. should make a staircase in the place

where four roads cross, to mount up into a mansion. And

people should ask him, 'Where, good friend, is this mansion,

to mount up into which you are making this staircase?

Knowest thou whether it is in the east, or in the south,

or in the west, or in the north? Whether it is high, or

low, or of medium size?' And when so asked he should

answer, *I know it not.' And people should say to him,

'But, then, good friend, thou art making a staircase to mount

up into something taking it for a mansion which all the

while thou knowest not, "neither hast thou seen it.' And

when so asked he should answer, 'That is exactly what I

do; yea I know that I cannot know it.' What would you

think of him? Would you not say that the talk of that

man was foolish talk?" 13

140

"In sooth, Gotama," said the two Brahmans, "it would
be foolish talk!" 14

The Blessed One continued: "Then the Brahmans should
say, 'We show you the way unto a union of what we
know not and what we have not seen.' This being the
substance of Brahman lore, does it not follow that their
task is vain?" 15

'it does follow," replied Bharadvaja. 16

Said the Blessed One: "Thus it is impossible that Brah-
mans versed in the three Vedas should be able to show
the way to a state of union with that which they neither
know nor have seen. Just as when a string of blind men
are clinging one to the other. Neither can the foremost
see, nor can those in the middle see, nor can the hind-
most see. Even so, methinks, the talk of the Brahmans
versed in the three Vedas is but blind talk; it is ridiculous,
consists of mere words, and is a vain and empty thing." 17

"Now suppose," added the Blessed One, "that a man
should come hither to the bank of the river, and, having
some business on the other -side, should want to cross.
Do you suppose that if he were to invoke the other bank
of the river to come over to him on this side, the bank
would come on account of his praying?" 1 8

"Certainly not, Gotama." - i?

"Yet this is the way of the Brahmans. They omit the
practice of those qualities which really make a man a
Brahman, and say, 'Indra, we call upon thee 5 Soma, we
call upon thee; Varuna, we call upon thee; Brahma, we
call upon thee. 1 Verily, it is not possible that these Brah-
mahns, on account of their invocations, prayers, and praises,
should after death be united with Brahma." 10

"Now tell me," continued the Buddha, *<what do the
Brahmans say of Brahma? Is his mind full of lust?" n

And when the Brahmans denied this, the Buddha asked;
"Is Brahma's mind full of malice, sloth, or pride?" ^^

141

"No, sir. 1 " was the reply. "He is the opposite of all
this." 23

And the Buddha went on: "But are the Brahmans free
from these vices?' 7 24

"No, sir!'* said Vasettha. 25

The Holy One said: "The Brahmans cling to the five
things leading to worldliness and yield to the temptations
of the senses 5 they are entangled in the five hindrances,
lust, malice^ sloth, pride, and doubt. How can they be
united to that which is most unlike their nature? There-
fore the threefold wisdom of the Brahmans is a waterless
desert, a pathless jungle, and a hopeless desolation." ^6

When the Buddha had thus spoken, one of the Brahmans
said: "We are told, . Gotama, that the Sakyamuni knows
the path to a union with Brahma." 27

And the Blessed One said: "What do you think, O
Brahmans, of a man born and brought up in Manasakata?
Would he be in doubt about the most direct way from
this spot to Manasakata?" 28

"Certainly not, Gotama. V 2?

"Thus," replied the Buddha, "the Tathagata knows the
straight path that leads to a union with Brahma. He
knows it as one who has entered the world of Brahma and
has been born in it. There can be no doubt in the
Tathagata." 30

And the two young Brahmans said: "If thou knowest
the way show it to us." 3 i

And the Buddha said: 32

"The Tathagata sees the universe face to face and
understands its nature. He proclaims the truth both in
its letter and in its spirit, and his doctrine is glorious in
its origin, glorious in its progress, glorious in its consum-
mation. The Tathagata reveals the higher life in its purity
and perfection. He can show you the way to that which
is contrary to the five great hindrances. 33

142

"The Tathagata lets his mind pervade the four quarters
of the world with thoughts of love. And thus the whole
wide world, above, below, around, and everywhere will
continue to be filled with love, far-reaching, grown great,
and beyond measure. 34

"Just as a mighty trumpeter makes himself heard and
that without difficulty in all the four quarters of the
earth; even so is the coming of the Tathagata: there is
not one living creature that the Tathagata passes by or
leaves aside, but regards them all with mind set free, and
deep-felt love. 35

"And this is the sign that a man follows the right path:
Uprightness is his delight, and he sees danger in the Jeast
of those things which he should avoid. He trains himself
in the commands of morality, he encompasseth himself
with holiness in word and deed; he sustains his life by
means that are quite pure; good is his conduct, guarded
is the door of his senses; mindful and self-possessed, he-
is altogether happy. 3<

"He who walks in the eightfold noble path with unswerv-
ing determination is sure to reach Nirvana. The Tathagata
anxiously watches over his children and with loving care
helps them to see the light. 37

"When a hen has eight or ten or twelve eggs, over
which she has properly brooded, the wish arises in her
heart, C O would that my little chickens would breafc, open
the egg-shell with their claws, or with their beaks, and
come forth into the light in safety! 7 , yet all the while those
little chickens are sure to break the egg-shell and will come
forth into the light in safety. Even so, a brother who
with firm determination walks in the noble .path is sure to
come forth into the light, sure to reach up to the higher
wisdom, sure to attain to the highest bliss of enlighten-
ment." 3*

GUARD THE SIX QUARTERS.

While the Blessed One was staying at the bamboo grove
near Rajagaba, he once met on his way Sigala, a house-
holder, who, clasping his hands, turned to the four quarters
of the world, to the zenith above, and to the nadir below.
And the Blessed One, knowing that this was done accord-
ing to the traditional religious superstition to avert evil,
asked Sigala: "Why performest thou these strange cere-
monies?" i

And Sigala in reply said: "Dost thou think it strange
that I protect my home against the influences of demons?
I know thou wouldst fain tell me, O Gotama Sakyamuni,
whom people call the Tathagata and the Blessed Buddha,
that incantations are of no avail and possess, no saving
power. But listen to me and know, that in performing
this rite I honor, reverence, and keep sacred the words
of my father." ^

Then the Tathagata said: 3

Thou dost well, O Sigala, to honor, reverence, and keep
sacred the words of thy father j and it is thy duty to
protect thy home, thy wife, thy children, and thy children's
children against the hurtful influences of evil spirits. I
find no fault with the performance of thy father's rite.
But I find that thou dost not understand the ceremony.
Let the Tathagata, who now speaks to thee as a spiritual
father and loves thee no less than did thy parents, explain
to thee the meaning of the six directions. 4

"To guard thy home by mysterious ceremonies is not
sufficient} thou must guard it by good deeds. Turn to
thy parents in the East, to thy teachers in the South, to
thy wife and children in the West, to thy friends in the
North, and regulate the zenith of thy religious relations
above thee, and the nadir of thy servants below thee. 5

"Such is the religion thy father wants thee to have, and
the performance of the ceremony shall remind thee of
thy duties." <$

And Sigala looked up to the Blessed One with reve-
rence as to his father and said: "Truly, Gotama, thou art
the Buddha, the Blessed One, the holy teacher. I never
knew what I was doing, but now I know. Thou hast
revealed to me the truth that was hidden as one who
bringeth a lamp into the darkness. I take my refuge in
the Enlightened Teacher, in the truth that enlightens, and
in the community of brethren who have been taught the
truth." /

LI.
SIMHA'S QUESTION CONCERNING ANNIHILATION,

At that time many distinguished citizens were sitting
together assembled in the town-hall and spoke in many
ways in praise of the Buddha, of the Dharma, and of the
Sangha. Simha, the general-ln-chief, a disciple of the Nig-
gantha sect, was sitting among them. And Simha thought:
"Truly, the 'Blessed One must be the Buddha, the Holy
One. I will go and visit him." * i

Then Simha, the general, went to the place where the
Niggantha chief, Nataputta, was 5 and having approached'
him, he said: "I wish, Lord, to visit the samana Go-
tama." 2

Nataputta said: "Why should you, Simha, who believe
in the result of actions according to their moral merit, go
to visit the samana Gotama, who denies the result of
actions? The samana Gotama, O Simha, denies the result
of actions; he teaches the doctrine of non-action; and in
this doctrine he trains his disciples." $

10 14?

Then the desire to go and visit the Blessed One, which
had arisen in Simha, the general, abated. 4

Hearing again the praise of the Buddha, of the Dharma,
and of the Sangha, Simha asked the Niggantha chief a
second time; and again Nataputta persuaded him riot
to go. 5

When a third time the general heard some men of
distinction extol the merits of the Buddha, the Dharma,
and the Sangha, the general thought: "Truly the samana
Gotama must be the Holy Buddha. What are the Nig-
ganthas to me, whether they give their consent or not?
I shall go without asking their permission to visit him, the
Blessed One, the Holy Buddha." 6

And Simha, the general, said to the Blessed One: "I
have heard, Lord, that the samana Gotama denies the
result of actions; he teaches the doctrine of non-action,
saying that the actions of sentient beings do not receive
their reward, for he teaches annihilation and the con-
temptibleness of all things; and in this doctrine he trains
his disciples. Teachest thou the doing away of the soul
and the burning away of man's being? Pray tell me, Lord,
do those who speak thus say the truth, or do they bear
false witness against the Blessed One, passing off a spurious
Dharma as thy Dharma?" 7

The Blessed One said: 8

"There is a way, Simha, in which one who says so, is
speaking truly of me; on the other hand, Simha, there is
a way in which one who says the opposite is speaking
truly of me,, too. Listen, and I will tell thee: 9

"I teach, Simha, the not-doing of such actions as are
unrighteous, either by deed, or by word, or by thought;
I teach the not-bringing about of all those conditions of
heart which are evil and not good. However, I teach,
Simha, the doing of such actions as are righteous, by deed,
by word, and by thought; I teach the bringing about of

all those conditions of heart which are good and not
evil. 10

"I teach, Simha, that all the conditions of heart which
are evil and not good, unrighteous actions by deed, by
word, and by thought, must be burnt away. He who has
freed himself, Simha, from all those conditions of heart
which are evil and not good, he who has destroyed them
as a palm-tree which is rooted out, so that they cannot
grow up again, such a man has accomplished the eradi-
cation of self. i r

"I proclaim, Simha, th6 annihilation of egotism, of lust,
of ill-will, -of delusion. However, I do not proclaim the
annihilation of forbearance, of love, of charity, and of
truth. 12,

"I deem, Simha, unrighteous actions, contemptible, whether
they be performed by deed, or by word, or by thought;
,but I deem virtue and righteousness praiseworthy." 13

And Simha said: "One doubt still lurks in my mind
concerning the doctrine of the Blessed One. Will the
Blessed One consent to clear the cloud away so that I may
understand the Dharma as the Blessed One teaches it?" 14

The Tathagata having given his consent, Simha con-
tinued: "I am a soldier, O Blessed One, and am appointed
.by the king to enforce his laws and to wage his wars.
Does the Tathagata who teaches kindness without end
and compassion with all sufferers, permit the punishment
of the criminal? and further, does the Tathagata declare
that it is wrong to go to war for the protection of our
homes, our wives, our children, and our property? Does the
Tathagata teach the doctrine of a complete self-surrender,.
so that I should suffer the evil-doer to do what he pleases
and yield submissively to him who threatens to take by
violence what is my own? Does the Tathagata maintain
that all strife, including such warfare as is waged for a
righteous cause, should be forbidden?" 15

JO* H7

The Buddha replied: "He who deserves punishment must
be punished, and he who is worthy of favor must be
favored. Yet at the same time he teaches to do no injury
to any living being but to be full of love and kindness.
These injunctions are not contradictory, for whosoever
must be punished for the crimes which he has committed,
suffers his injury not through the ill-will of the judge but
on account of his evil-doing. His own acts have brought
upon him the injury that the executer of the law inflicts.
When a magistrate punishes, let him not harbor hatred in
his breast, yet a murderer, when put do death, should
consider that this is the fruit of his own act. As soon
as he will understand that the punishment will purify his
soul, he will no longer lament his fate but rejoice at it." 1 6

And the Blessed One continued: "The Tathagata teaches
that all warfare in which man tries to slay his brother is
lamentable, but he does not teach that those who go to
war in a righteous cause after having exhausted all means
to preserve the peace are blameworthy. He must be
blamed who is the cause of war. 17

"The Tathagata teaches a complete surrender of self,
but he does not teach a surrender of anything to those
powers that are evil, be they men or gods or the ele-
ments of nature. Struggle must be, for all life is a struggle,
of some kind. But he that struggles should look to it lest
he struggle in the interest of self against truth and righte-
ousness. 1 8

"He who struggles in the interest of self, so that he
himself may be great or powerful or rich or famous, will
have no reward, but he who struggles for righteousness
and truth, will have great reward, for even his defeat will
be a victory. 19

"Self is not a fit vessel to receive any great success;
self is small and brittle and its contents will soon be spilt
for the benefit, and perhaps also for the curse, of others. 20

14-8

"Truth, however, is large enough to receive the yearn-
ings and aspirations of all selves and when the selves
break like soap-bubbles, their contents will be preserved
and in the truth they will lead a life everlasting. 21

"He who goeth to battle, O Simha, even though it
be in a righteous cause, must be prepared to be slain by
his enemies, for that is the destiny of warriors 5 and
Should his fate overtake him he has no reason for com-
plaint. 22

"But he who is victorious should remember the in-
stability of earthly things. His success- may be great, but
be it ever so great the wheel of fortune may turn again
and bring him down into the dust. 25

"However, if he moderates himself and, extinguishing
all hatred in his heart lifts his down-trodden adversary up
and says to him, 'Come now and make peace and let us
be brothers, 7 he will gain a victory that is not a transient
success, for its fruits will remain forever. 24

"Great is a successful general, O Simha, but he who
has conquered self is the greater victor. 25

"The doctrine of the conquest of self, O Simha, is not
taught to destroy the souls of men, but to preserve them.
He who has conquered self is more fit to live, to be
successful, and to gain victories than he who is the slave
of self. 26

"He whose mind is free from the illusion of self, will
stand and not fall in the battle of life. 27

"He whose intentions are righteousness and justice, will
meet with no failure, but be successful in his enterprises
and his success will endure. 28

"He who harbors in his heart love of truth will live and
not die, for he has drunk the water of immortality. 29

"Struggle then, O general, courageously; and fight thy
battles vigorously, but be a soldier of truth and the Tatha-
gata will bless thee." 30

When the Blessed One had spoken thus, Simha, the
general, said: "Glorious Lord, glorious Lord! Thou hast
revealed the truth. Great is the doctrine of the Blessed
One. Thou, indeed, art the Buddha, the Tathagata, the
Holy One. Thou art the teacher of mankind. Thou
showest us the road of salvation, for this indeed is true
deliverance. He who follows thee will not miss the light
to enlighten his path. He will find blessedness and peace.
I take my refuge, Lord, in the Blessed One, and in his
doctrine, and in his brotherhood. May the Blessed One
receive me from this day forth while my life lasts as a
disciple who has taken refuge in him." 31

And the Blessed One said: "Consider first, Simha, what
thou doest. It is becoming that persons of rank like
thyself should do nothing without due consideration." 3 ^

Simha's faith in the Blessed One increased. He replied:
"Had other teachers, Lord, succeeded in maiding me their
disciple, they would- carry around their banners through
the whole city of Vesali, shouting: 'Simha, the general
has become our disciple! For the second time, Lord, I
take my refuge in the Blessed One, and in the Dharma,
and in the Sangha; may the Blessed One receive me from
this day forth while my life lasts as a disciple who has
taken his refuge in him.'* 3 3

Said the Blessed One: "For a long time, Simha, offerings
have been given to the Nigganthas in thy house. Thou
shouldst therefore deem it right also in the future to give
them food when they come to thee on their alms-pilgri-
mage." * 34

And Simha's heart was filled with joy. He said: "I have
been told, Lord: 'The samana Gotama says: To me
alone and to nobody else should gifts be given. My pupils
alone and the pupils of no one else should receive offer-
ings.' But the Blessed One exhorts me to give also to
the Nigganthas* Well, Lord, we shall see what is season-

able. For the third rime, Lord, I take my refuge in the
Blessed One, and in his Dharma, and in his fraternity." 3 5

LBL
ALL EXISTENCE IS SPIRITUAL.

And there was an officer among the retinue of Simha
who had heard of the discourses of the Blessed One, and
there was some doubt left in his heart. i

This man came to the Blessed One and said: "It is said,
O Lord, that the samana Gotaraa denies the existence
of the soul. Do they who say so speak the truth, or do
they bear false witness against the Blessed One?" 2

And the Blessed One said: "There is a way in which
those who say so are speaking truly of me; on the other
hand, there is a way in which those who say so do not
speak truly of me. 3

"The Tathagata teaches that there is no self. He who
says that the soul is his self and that the self is the thinker
of our thoughts and the actor of our deeds, teaches a
wrong doctrine which leads to confusion and darkness. 4

"On the other hand, the Tathagata teaches that there is
mind. He who understands by soul mind, and says that
mind exists, teaches the truth which leads to clearness and*
enlightenment." 5

The officer said: "Does, then, the Tathagata maintain
that two things exist? that which we perceive with our
senses and that which is mental?" 6

Said the Blessed One: "Verily, I say unto thee, thy mind
is spiritual, but neither is the sense-perceived void of spiri-
tuality. The bodhi is eternal and it dominates all existence
as the good law guiding all beings in their search for truth.
It changes brute nature into mind, and there is no being
that cannot be transformed into a vessel of truth. 7 * 7

Lin.

IDENTITY AND NON-IDENTITY.

Kutadanta, the head of the Brahmans in the village of
Danamati having approached the Blessed One respectfully,
greeted him and said: "I am told, O samana, that thou
art the Buddha, the Holy One, the Allknowing, the Lord
of the world. But if thou wert the Buddha, wouldst thou
not come like a king in all thy glory and power?" i

Said the Blessed One: "Thine eyes are holden. If the
eye of thy mind were undimmed thou couldst see the
glory and the power of truth." i

Said Kutadanta: "Show me the truth and I shall see it.
But thy doctrine is without consistency. If it were con-
sistent, it would stand; but as it is not, it will pass
away." 3

The Blessed One replied: "The truth will never pass
away." 4

Kutadanta said: "I am told that thou teachest the law,
yet thou tearest down religion. Thy disciples despise rites
and abandon immolation, but reverence for the gods can
be shown only by sacrifices. The very nature of religion
consists in worship and sacrifice." 5

Said the Buddha: "Greater than the immolation of
"bullocks is the sacrifice of self. He who offers to the
gods his evil desires will see the uselessness of slaughter-
ing animals at the altar. Blood has no cleansing power,
but the eradication of lust will make the heart pure. Better
than worshiping gods is obedience to the laws of right-
eousness." 6

Kutadanta, being of a religious? disposition and anxious
about his fate after death, had sacrificed countless victims.
Now he saw j^ejdEplly of atonement by blood. Not yet
satisfied, howm^bmth the teachings of the Tathagata,
Kutadanta compiled: "Thou bejievest, O Master, that beings

are reborn $ that they migrate in the t.vJution of life; and
that subject to the law of karma we must reap what we
sow. Yet thou .teachest the non-existence of the soul!
Thy disciples praise utter self-extinction as the highest bliss
of Nirvana. If I am merely a combination of the san-
kharas, my existence will cease when I die. If 1 am merely
a compound of sensations and ideas and desires, wither
can I go at the dissolution of the body?" 7

Said the Blessed One: "O Brahman, thou art religious
and earnest. Thou art seriously concerned about thy soul.
Yet is thy work in vain because thou art lacking in the
one thing that is needful. 8

"There is rebirth of character, but no transmigration of
a self. Thy thought-forms reappear, but there is no ego-
entity transferred. The stanza uttered by a teacher is re-
born in the scholar who repeats the words. g

"Only through ignorance and delusion do men indulge
in the dream that their souls are separate and self-existent
entities. i o

"Thy heart, O Brahman, is cleaving still to self; thou
art anxious about heaven but thou seekest the pleasures of
self in heaven, and thus thou canst not see the bliss of
truth and the. immortality of truth. 1 1

"Verily I say unto thee: The Blessed One has not come
to teach death, but to teach life, and thou discernest not
the nature of living and dying. i z

"This body will be dissolved and no amount of sacri-
fice will save it. Therefore, seek thou the life that is of
the mind. Where self is, truth cannot bej yet when truth
comes, self will disappear. Therefore, let thy mind rest
in the truth; propagate the truth, put thy whole will in
it, and let it spread. In the truth thou shah live forever. 1 3

"Self is death and truth is life. The cleaving to self is
a perpetual dying, while moving in the truth is partaking
of Nirvana which is life everlasting." 14

Kutadanta said: "Where, O venerable Master, is Nir-
vana?" 15

"Nirvana is wherever the precepts are obeyed," replied
the Blessed One. 16

"Do I understand thee aright," rejoined the Brahman,
ft that Nirvana is not a place, and being nowhere it is with-
out reality?" 17

a Thou dost not understand me aright," said the Blessed
One, "Now listen and answer these questions: Where does
the wind dwell?" 18

"Nowhere," was the reply, ip

Buddha retorted "Then, sir, there is no such thing as
wind." 20

Kutadanta made no reply; and the Blessed One asked
again: "Answer me, O Brahman, where does wisdom dwell?
Is wisdom a locality?" 21

"Wisdom has no allotted dwelling-place," replied Kuta-
danta. ^^

Said the Blessed One: "Meanest thou that there is no
wisdom, no enlightenment, no righteousness, and no sal-
vation, because Nirvana is not a locality? As a great
and mighty wind which passeth over the world in the heat
of the day, so the Tathagata comes to blow over the
minds of mankind with the breath of his love, so cool, so
sweet, so calm, so delicate j and those tormented by fever
assuage their suffering and rejoice at the refreshing
breeze." 25

Said Kutadanta: "I feel, O Lord, that thou proclaimest
a great doctrine, bur* I cannot grasp it. Forbear with me
that I ask again: Tell me, O Lord, if there be no atman,
how can there be immortality? The activity of the mind
passeth, and our thoughts are gone when we have done
thinking." 14

Buddha replied : "Our thinking is gone, but our thoughts
continue. Reasoning ceases, but knowledge remains." z 5

154

Said Kiitadanta: "How is that? Is not reasoning and
knowledge the same?" ' 26

The Blessed One explained the distinction by an illus-,
tration: "It is as when a man wants, during the night, to
send a letter, and, after having his clerk called, has a lamp
lit, and gets the letter written. Then, when that has been
done, he extinguishes the lamp. But though the writing
has been finished and the light has been put out the letter
is still there. Thus does reasoning cease and knowledge
remain j and in the same way mental activity ceases, but
experience, wisdom, and all the fruits of our acts en-
dure." ' 27

Kiitadanta continued: "Tell me, O Lord, pray tell me,
where, if the sankharas are dissolved, is the identity of my-
self. If my thoughts are propagated, and if my soul mi-
grates, my thoughts cease to be my thoughts and my soul
ceases to be my soul. Give me an illustration, but pray,
O Lord, tell me, where is the identity of my self?" 2 8

Said the Blessed One: "Suppose a man were to light a
lamp; would it burn the night through?" 29

"Yes, it might do so," was the reply. 30

"Now, is it the same flame that burns in the first watch ,
of the night as in the second?" 3 1

Kiitadanta hesitated. He thought "Yes, it is the same
flame," but fearing the complicati9ns of a hidden meaning,
and trying to be exact, he said: "No, it is not." 32

"Then," continued the Blessed One, "there are flames,
one in the first watch and the other in the second
watch." 3 5

"No, sir," said Kutadanta. "'"In one sense it is not the
same flame, but in another sense it is the same flame. It
burns the same kind of oil, it emits the same kind of light,
and it serves the same purpose." 34

,,Very well," said the Buddha, "and would you call those
flames the same that have burned yesterday and are burn-

ing now in the same lamp, filled with the same kind of
oil, illuminating the "same room?" 35

"They may have been extinguished during the day,"
suggested Kutadanta. 3<*

Said the Blessed One: "Suppose the flame of the first
watch had been extinguished during the second watch,
would you call it the same if it burns again in the third
watch?" 37

Replied Kutadanta: "In one sense it is a different flame,
in another it is not." 38

The Tathagata asked again: "Has the time that elapsed
during the extinction of the flame anything to do with its
identity or non-identity?" 39

"No, sir," said the Brahman, "it has not. There is a
difference and an identity, whether many years elapsed or
only one second, and also whether the lamp has been
extinguished in the meantime or not." 40

"Well, then, we agree that the flame of to-day is in a
certain sense the same as the flame of yesterday, and in
another sense it is different at every moment. Moreover,
the flames of the same kind, illuminating with equal
power the same land of rooms, are in a certain sense the
same." 4 1

a Yes, sir," replied Kutadanta. 41

The Blessed One continued: "Now, suppose there is a
man who feels like thyself, thinks like thyself, and acts like
thyself, is he not the same man as thou?" 43

"No, sir," interrupted Kutadanta. 44

Said the Buddha: "Dost thou deny that the same logic
holds good for thyself that liolds good for the things of
the world?" 45

Kutadanta bethought himself and rejoined slowly: "No,
I do not. The same logic holds good universally^ but
there is a peculiarity about my self which renders it al-
together different from everything else and also from other

156

s<^ves. There may be another man who feels exactly like
me, thinks like me, and acts like mej suppose even he had
the same name and the same kind of possessions, he would
not be myself." 46

"True, Kutadanta," answered Buddha, "he would not be
thyself. Now, tell me, is the person who goes to school
one, and that same person when he has finished his school-
ing another? Is it one who commits a crime, another who
is punished by having his hands and feet cut off?" 47

"They are the same," was the reply. 48-

"Then sameness is constituted by continuity only?"
asked the Tathagata. 49

"Not only by continuity," said Kutadanta, "but also and
mainly by identity of character." 50

"Very well," concluded the Buddha, "then thou agreest
that persons can be the same, in the same sense as two
flames of the same kind are called the same; and thou
must recognize that in this sense another 1 man of the same
character and product of the same karma is the same as
thou." 5 1

"Well, I do," said the Brahman. 5*

The Buddha continued: "And in this same sense alone
art thou the same tp-day as yesterday. Thy nature is not
constituted by the matter of which thy body consists, but
by thy sankharas, the forms of the body, of sensations, of
thoughts. Thy person is the combination of the sankharas.
Wherever they are, thou art. Whithersoever they go,
thou goest. Thus thou wilt recognize in a certain sense
an identity of thy self, and in another sense a difference.
But he who does not recognize the identity should deny
all identity, and should say that the questioner is no longer
the same person as he who a minute after receives the
answer. Now consider the continuation of thy personality,
which is preserved in thy karma. Dost thou call it death
and annihilation, or life and continued life?" 53

"I call it life and continued life," rejoined Kutadanta,
"for it is the continuation of my existence, but I do not
care for that kind of continuation. All I care for is the
continuation of self in the other sense, which makes of
every man, whether identical with me or not, an altogether
different person." 54

"Very well," said Buddha. "This is what thou desirest
and this is the cleaving to self. This is thy error. All
compound things are transitory: they grow and they decay.
All compound things are subject to pain: they will be
separated from what they love and be joined to what
they abhor. All compound things lack a self, an atman,
an ego." 55

"How is that?" asked Kutadanta. 56

"Where is thy self?" asked the Buddha. And when Kuta-
danta made no reply, he continued: "Thy self to which
thou cleavest is a constant change. Years ago thou wast a
small babej then, Ihou wast a boy; then a youth, and now,
thou art a man. Is there any identity of the babe and the
man? There is an identity in a certain sense only. Indeed
there is more identity between the flames of the first and
the third watch, even though the lamp might have been
extinguished during the second watch. Now which is thy
true self, that of yesterday, that of to-day, or that of
to-morrow, for the preservation of which thou clamor-
est?" 57

Kutadanta was bewildered. "Lord of the world," he said,
"I see my error, but I am still confused." 58

The Tathagata continued: "It is by a process of evolu-
tion that sankharas come to be. There is no sankhara
which has sprung into being without a gradual becoming.
Thy sankharas are the product of thy deeds in former
existences. The combination of thy sankharas is thy self.
Wheresoever they are impressed thicher thy self migrates.
In thy sankharas thou wilt continue to live and thou wilt

reap In future existences the harvest sown now and in the
past." 59

"Verily, O Lord," rejoined Kutadanta, "this is not a fair
retribution. I cannot recognize the justice that others after
me will reap what I am sowing now." 60

The Blessed One waited a moment and then replied:
"Is all teaching in vain? Dost thou not understand that
those others are thou thyself? Thou thyself wilt reap what
thou sowest, not others. 61

"Think of a man who is ill-bred and destitute, suffering
from the wretchedness of his condition; As a boy he was
slothful and indolent, and when he grew up he had not
learned a craft to earn a living. Wouldst *thou say his
misery is not the product of his own action, because the
adult is no longer the same person as was the boy? 6z

"Verily, I say unto thee: Not in. the heavens, not in the
midst of the sea, not if thou hidest thyself away in the
clefts of the mountains, wilt thou find a place where thou
canst escape the fruit of thine evil -actions. 63

"At the same time thou art sure to receive the blessings
of thy good actions. 64

"The man who has long been traveling and who returns
home in safety, the welcome of kinsfolk, friends, and
acquaintances awaits. So, the fruits of his good works bid
him welcome who has walked in the path of righteousness,
when he passes over from the present life into the here-
after." 6$

Kutadanta said: "I have faith in the glory and excellency
of thy doctrines. My eye cannot as yet endure the fight;
but I now understand that there is no self, and the truth
dawns upon me. Sacrifices cannot save, and invocations
are idle talk But how shall I find the path to life ever-
lasting? I know all the Vedas by heart and have not found
the truth." 66

Said the Buddha: "Learning is a good thing j but it availeth

'59

not. True wisdom can be acquired by practice only. Prac-
tise the truth that thy brother is the same as thou. Walk
in the noble path of righteousness and thou wilt understand
that while there is death in self, there is immortality in
truth." 67

Said KQtadanta: u Let me take my refuge in the Blessed
One, in the Dharma, and in the brotherhood. Accept me
as thy disciple and let me partake of the bliss of immor-
tality." 68

LIV.
THE BUDDHA OMNIPRESENT.

And the Blessed One thus addressed the brethren: i

"Those only who do not believe, call me Gotama, but
you call me the Buddha, the Blessed One, the Teacher. And
this is right, for I have in this life entered Nirvana, while
the life of Gotama has been extinguished. 2

"Self has disappeared and the truth has taken its abode
in me. This body of mine is Gotama's body and it will
be dissolved in due time, and after its dissolution no one,
neither God nor man, will see Gotama again. But the
truth remains. The Buddha will not die 5 the Buddha will
continue to live in the holy body of the law. 3

"The extinction of the Blessed One will be by that
passing away in which nothing remains that could tend to
the formation of another sel Nor will it be possible to
point out the Blessed One as being here or there. But it
will be like a flame in a great body of blazing fire. That
flame has ceased; it has vanished and it cannot be said that
it is here or there. In the body of the Dharma, however,
the Blessed One can be pointed out; for the Dharma has
been preached by the Blessed One. 4

1 60

"Ye are my children, I am your father; through me have
ye been released from your sufferings. 5

l( I myself having reached the other shore, help others to
cross the stream; I myself having attained salvation, am a
saviour of others; being comforted, I comfort others and
lead them to the place of refuge. 6

"I shall fill with joy all the beings whose limbs languish;
I shall give happiness to those who are dying from distress;
I shall extend to them succor, and deliverance. 7

"I was born into the world as the king of truth for the
salvation of the world. . 8

"The subject on which I meditate is truth. The practice
to which I devote myself is truth. The topic of my con-
versation is truth. My thoughts are always in the truth.
For lo! my self has become the truth. 9

"Whosoever comprehended! the truth will see the Bles-
sed One, for the truth has been preached by the Blessed
One.' 7 10

LV.
ONE ESSENCE, ONE LAW, ONE AIM.

And the Tathagata addressed the venerable Kassapa,
to dispel the uncertainty and doubt of his mind, and he
said: i

"All things are made of one essence, yet things are
different according to the forms which they assume under
different impressions. As they form themselves so they
_act, and as they act so they are. 2

"It is, Kassapa, as if a potter made different vessels
out of the same clay. Some of these pots are to contain
sugar, others rice, others curds and milk; others still are
vessels of impurity. There is no diversity in the clay used;
the diversity of the pots is only due to the moulding hands

of the potter who shapes them for the various uses that
circumstances may require. 3

"And as all things originate from one essence, so they
are developing according to one law and they are destined
to one aim which is Nirvana. .4

"Nirvana comes to thee, Kassapa, when thou under-
standest thoroughly, and when thou livest according to thy
understanding, that all things are of one essence and that
there is but one law. Hence, there is but one Nirvana as
there is but one truth, not two or three. 5

"And the Tathagata is the same unto all beings, differing
in his attitude only in so far as all beings are different. 6

"The Tathagata recreates the whole world like a cloud
shedding its waters without distinction. He has the same
sentiments for the high as for the low, for the wise as
for the ignorant, for the noble-minded as for the im-
moral. 7

"The great cloud full of rain comes up in this wide
universe covering all countries and oceans to pour down
its rain everywhere, over all grasses, shrubs, herbs, trees
of various species, families of plants of different names
growing on the earth, on the hills, on the mountains, or
in the valleys. 8

"Then, Kassapa, the grasses, shrubs, herbs, and wild
trees suck the water emitted from that great cloud which
is all of one essence and has been abundantly poured down;
and they will, according to their nature, acquire a propor-
tionate development, shooting up and producing blossoms
and their fruits in season. ?

,,Rooted in one and the same soil, all those families of
plants and germs are quickened by water of the same
essence. 10

"The Tathagata, however, O Kassapa, knows the law
whose essence is salvation, and whose end is the peace of
Nirvana. He is the same to all, and yet knowing the re-

quirements of every single being, he does not ^*eal himself
to all alike. He does not impart to them at once the
fulness of omniscience, but pays attention to the disposi-
tion of various beings." i r

LV1
THE LESSON GIVEN TO RAHULA.

Before Rahula, the son of Gotama Siddhattha and Yaso-
dhara, attained to the enlightenment of true wisdom, his
conduct was not always marked by a love of truth, and the
Blessed One sent him to a distant vihara to govern his mind
and to guard his tongue. i

After some time the Blessed One repaired to the place,
and Rahula was filled with joy. ^

And the Blessed One ordered the boy to bring him
a basin of water and to wash his feet, and Rahula ob-
eyed. 3

When Rahula had washed the Tathagata's feet, the Bles-
sed One asked: "Is the water now fit for drinking?" 4

"No, my Lord," replied the boy, "the water is defiled." 5

Then the Blessed One said: "Now consider thine own
case. Although thou art my son, and the grandchild of a
king, although thou art a samana who has voluntarily given
up everything, thou art unable to guard thy tongue from
untruth, and thus defilest thou thy mind*" 6

And when the water had been poured away, the Blessed
One asked again: "Is this vessel now fit for holding water
to drink?" 7

"No, my Lord," replied Rahula, "the vessel, too, has
become unclean." - g

And the Blessed One said; "Now consider thine own
case. Although thou wearest the yellow robe, art thou fit

165

for any high purpose when thou hast become unclean like
this vessel?" 5>

Then the Blessed One, lifting up the empty basin and
whirling it round, asked : "Art thou not afraid lest it should
fall and break?" 10

"No, my Lord," replied Rahula, "the vessel is but cheap,
and its loss will not amount to much." . n

"Now consider thine own case," said the Blessed One.
"Thou art whirled about in endless eddies of transmigra-
tion, and as thy body is made of the same substance as
other material things that will crumble to dust, there is no
loss if it be broken. He who is .given to speaking untruths
is an object of contempt to the wise." iz

Rahula was filled with shame, and the Blessed One ad-
dressed him once more: "Listen, and I will tell thee a
parable: 13

"There was a king who had a very powerful elephant,
able to cope with five hundred ordinary elephants* When
going to war, the elephant was armed with sharp swords
on his tusks, with scythes on his shoulders, spears on his
feet, and an iron ball at his tail. The elephant-master re-
joiced to see the noble creature so well equipped, and,
knowing that a slight wound by an arrow in the trunk
would be fatal, he -had taught the elephant to keep his trunk
well coiled up. But during the battle the elephant stretched
forth his trunk to seize a sword. His master was frightened
and consulted with the king, and they decided that the
elephant was no longer fit to be used in battle. 14

"O Rahula! if men would only guard their tongues all
would be well! Be like the fighting elephant who guards
his trunk against the arrow that strikes in the .center. 15

"By love of truth the sincere escape iniquity. Like the
elephant well subdued and quiet, who permits the king to
mount on his trunk, thus the man that reveres righteous-
ness will endure faithfully throughout his life." r6

166

Rahula hearing these words was filled with deep sorrow;
he never again gave any occasion for complaint, and forth-
with he sanctified his life by earnest exertions. 17

LVH
THE SERMON ON ABUSE.

And the Blessed One observed the ways of society
and noticed how much misery came from malignity and
foolish offences done only to gratify vanity and self-seeking
pride. i

And the Buddha said: "If a man foolishly does me wrong,
I will return to him the protection of my ungrudging love;
the more evil comes from him, the more good shall go
from me; the fragrance of goodness always comes to me,
and the harmful air of evil goes to him." 1 ' ^

A foolish man learning that the Buddha observed the
principle of great love which commends the return of good
for evil, came and abused him. The Buddha was silent,
pitying his folly. 3

When the man had finished his abuse, the Buddha asked
him, saying: "Son, if a man declined to accept a present
made to him, to whom would it belong?" And he an-
swered: "In that case it would belong to the man who
offered it." 4

"My son," said the Buddha, "thou hast railed at me, but
I decline to accept thy abuse, and request thee to keep it
thyself. Will it not be a source of misery to thee? As the
echo belongs to the sound, and the shadow to the sub-
stance, so misery will overtake the evil-doer without fail." 5

The abuser made no reply, and Buddha continued: 6

"A wicked man who reproaches a virtuous one is like
one who looks up and spits at heaven j the spittle soils

not the heaven, but comes back and defiles his own
person. 7

"The slanderer is like one who flings dust at another
when the wind is contrary; the dust does but return on
him who threw it. The virtuous man cannot be hurt and
the misery that the other would inflict comes back on
himself." 8

The abuser went away ashamed, but he came again
and took refuge in the Buddha, the Dharma, and the
Sangha. p

LVIII.
THE BUDDHA REPLIES TO THE DEVA.

On a certain day when the Blessed One dwelt at Jeta-
vana, the garden of Anathapindika, a celestial deva came to
him in the shape of a Brahman whose countenance was
bright and whose garments were white like snow. The
deva asked questions which the Blessed One answered, i

The deva said: "What is the sharpest sword? What is
is the deadliest poison? What is the fiercest fire? What is
the darkest night?" 2

The Blessed One replied: "A word spoken in wrath is
the sharpest sword; covetousness is the deadliest poison j
passion is the fiercest fire? ignorance is the darkest
night." 3

The deva said: "Who gains the greatest benefit? Who
loses most? Which armor is invulnerable? What is the
best weapon?" 4

The Blessed One replied: "He is the greatest gainer who
gives to others, and he loses most who greedily receives
without gratitude. Patience is an invulnerable armor j wisdom
is the best weapon." 5

The deva said: "Who Is the most dangerous thief? What
is the most precious treasure? Who is most successful
in taking away by violence not only on earth, but also in
heaven? What is the securest treasure-trove?" 6

The Blessed One replied: "Evil thought is the most
dangerous thief; virtue is the most precious treasure. The
mind takes possession of everything not only on earth, but
also in heaven, and immortality is its securest treasure-
trove." 7

The deva said: "What is attractive? What is. disgusting?
What is the most horrible pain? What is the greatest
enjoyment?" 8

The Blessed One replied: "Good is attractive; evil is
disgusting. A bad conscience is the most tormenting painj
deliverance is the height of bliss." 9

The deva asked: "What causes ruin in the world? What
breaks off friendships? What is the most violent fever?
Who is the best physician?" 10

The Blessed One replied: "Ignorance causes the ruin
of the world. Envy and selfishness break off friendships.
Hatred is the most violent fever, and the Buddha is the
best physician." 1 1

The deva then asked and said: "Now I have only one
doubt to be solved; pray, clear it away: What is it fire
can neither burn, nor moisture corrode, nor wind crush
down, but is able to reform the whole world?" 12

The Blessed Once replied: "Blessing! Neither fire, nor
moisture, nor wind can destroy the blessing of a good
deed, and blessings reform the whole world." 13

The deva, having heard the words of the Blessed One,
was full of exceeding joy. Clasping his hands, he bowed
down before him in reverence, and disappeared suddenly
from the presence of the Buddha. 14

169

LIX.
WORDS OF INSTRUCTION.

The bhikkhus came to the Blessed One, and having
saluted him with clasped hands they said: i

"O Master, thou all-seeing one, we all wish to learn;
our ears are ready to hear, thou art our teacher, thou art
incomparable. Cut off our doubt, inform us of the blessed
Dharma, O thou of great understanding j speak in the midst
of us, O thou who art all-seeing, as is the thousand-eyed
Lord of the gods. ^

"We will ask the muni of great understanding, who has
crossed the stream, gone to the other shore, is blessed and
of a firm mind: How does a bhikkhu wander rightly in the
world, after having gone out from his house^ and driven
away desire?" 3

The Buddha said: 4

"Let the bhikkhu subdue his passion for human and
celestial pleasures, then, having conquered existence, he will
command the Dharma. Such a one will wander rightly in
the world. 5

"He whose lusts have been destroyed, who is free from
pride, who has overcome all the ways of passion, is sub-
dued, perfectly happy, and of a firm mind. Such a one
will wander rightly in the world. 6

"Faithful is he who is possessed of knowledge, seeing
the way that leads to Nirvana 5 he who is not a partisan;
he who is pure and virtuous, and has removed the veil
from his eyes. Such a one will wander rightly in the
world" 7

Said the bhikkhus. "Certainly, O Bhagavat, it is so:
whichever bhikkhu lives in this way, subdued and having
overcome all bonds, such a one will wander rightly in the
world." 8

The Blessed One said: 9

170

"Whatever is to be done by him who aspires to attain
the tranquillity of Nirvana let him be able and upright,
conscientious and gentle, and not proud. 10

"Let a man's pleasure be the Dharma, let him delight in
the Dharma, let Mm stand fast in the Dharma, let him know-
how to inquire into the Dharma, let him not raise any dis-
pute that pollutes the Dharma, and let him spend his time
in pondering on the well-spoken truths of the Dharma. 1 1

"A treasure that is laid up in a deep pit profits nothing
and may easily be lost. The real treasure that is laid up
through charity and piety, temperance, self-control, or
deeds of merit, is hid secure and cannot pass away. It is
never gained by despoiling or wronging others, and no
thief can steal it. A man ? when he dies, must leave the
fleeting wealth of the world, but this treasure of virtuous
acts he takes with him. Let the wise do good deeds; they
are a treasure that can never be lost." 12

And the bhikkhus praised the wisdom of the Tatha-
gata: i 3

"Thou hast passed beyorid pain 5 thou art holy, O En-
lightened One, we consider thee one that has destroyed
his passions. Thou art glorious, thoughtful, and of great
understanding. O thou who puttest an end to pain, thou
hast carried us across our doubt. 14

"Because thou sawst our longing and carriedst us across
our doubt, adoration be to thee, O muni, who hast attained
the highest good in the ways of wisdom. 1 5

"The doubt we had before, thou hast cleared away, O
thou clearly- seeing one; surely thou art a great thinker,
perfectly enlightened, there is no obstacle for thee. 16

"And all thy troubles are scattered and cut off; thou art
calm, subdued, firm, ^truthful. 17

"Adoration be to thee, O noble sage, adoration be to
thee, O thou best of beings; in the world of men and
gods there is none equal to thee. ig

171

"Thou art the Buddha, thou art the Master, thou art the
muni that conquers Mara; after having cut off desire thou
hast crossed over and earnest this generation to the other
shore." 19

LX.
AMITABHA.

One of the disciples came to the Blessed One with a
trembling heart and his mind full of doubt. And he asked
the Blessed One: "O Buddha, our Lord and Master, why
do we give up the pleasures of the world, if thou forbid-
dest us to work miracles and to attain the supernatural?
Is not Amitabha, the infinite light of revelation, the source
of innumerable miracles?" i

And the Blessed One, seeing the anxiety of a truth-
seeking mind, said: "O savaka, thou art a novice among
the novices, and thou art swimming on the surface of
samsara. How long will it take thee to grasp the truth?
Thou hast not understood the words of the Tathagata.
The law of karma is irrefragable, and supplications have
no effect, for they are empty words." 2

Said the disciple: "So sayest thou there are no miraculous
and wonderful things?" , 5

And the Blessed One replied: 4

"Is it not a wonderful, thing, mysterious and miraculous
to the worldling, that a man who commits wrong can
become a saint, that he who attains to true enlightenment
will find the path of truth and abandon the evil ways of
selfisness? 5

"The bhikkhu who renounces the transient pleasures of
the world for the eternal bliss of holiness, performs the
only miracle that can truly be called a miracle. 6

171

"A holy man changes the curses of karma into blessings.
The desire to perform miracles arises either from covet-
ousness or from vanity. 7

"That mendicant does right who does not think: 'People
should salute me'j who, though despised by the world, yet
cherishes no ill-will towards it. 8

"That mendicant does right to whom omens, meteors,
dreams, and signs are things abolished j he is free from all
their evils. 9

"Amitabha, the unbounded light, is the source of wisdom,
of virtue, of Buddhahood. The deeds of sorcerers and
miracle-mongers are frauds, but what is more wondrous,
more mysterious, more miraculous than Amitabha? v< 10

"But, Master," continued the savaka, "is the promise of
the happy region vain talk and a myth?" 1 1

"What is this promise?" asked the Buddha j and the dis-
ciple replied : i ^

"There is in the west a paradise called the Pure Land,
exquisitely adorned with gold and silver and precious gems.
There are pure waters with golden sands, surrounded by
pleasant walks and covered with large lotus flowers. Joy-
ous music is heard, and flowers rain down three rimes a
day. There are singing birds whose harmonious notes
proclaim the praises of religion, and in the minds of those
who listen to their sweet sounds, remembrance arises of
the Buddha, the law, and the brotherhood. No evil birth
is possible there, and even the name of hell is unknown.
He who fervently and with a pious mind repeats the words
'Amitabha Buddha' will be transported to the happy region
of this pure land, and when death draws nigh, the Buddha,
with a company of saintly followers, will stand before him,
and there will be perfect tranquillity." 13

"In truth," said the Buddha, "there is such a happy para-
dise. But the country is spiritual and it is accessible only
to those that are spiritual. Thou sayest it lies in the west.

175

This means, look for it where he who enlightens the world
resides. The sun sinks down and leaves us in utter darkness,
the shades of night steal over us, and Mara, the evil one,
buries our bodies in the grave. Sunset is nevertheless no
extinction, and where we imagine we see extinction, there
is boundless light and inexhaustible life." , 14

"I understand," said the savaka, "that the story of the
Western Paradise is not literally true." 1 5

"Thy description of paradise," the Buddha continued,
"is beautiful; yet it is insufficient and does little justice to
the glory of the pure land. The worldly can speak of it
in a worldly way only; they use worldly similes and worldly
words. But the pure land in which the pure live is more
beautiful than thou canst say or imagine. id

"However, the repetition of the name Amitabha Buddha
is meritorious only if thou speak it with such a devout
attitude of mind as will cleanse thy heart and attune thy
will to do works of righteousness. He only can reach the
happy land whose soul is filled with the infinite light of
truth. He only can live and breathe in the spiritual atmo-
sphere of the Western Paradise who has attained enlight-
enment. 1 7

"Verily I say unto thee, the Tathagata lives in the pure
land of eternal bliss even now while he is still in the bodyj
and the Tathagata preaches the law of religion unto thee
and unto the whole world, so that thou and thy brethren
may attain the same peace and the same happiness." 18

Said the disciple: "Teach me, O Lord, the meditations
to which I must devote myself in order to let my mind
enter into the paradise of the pure land." ip

Buddha said: "There are five meditations. 10

"The first meditation is the meditation of love in which
thou must so adjust thy heart that thou longest for the
weal and welfare of all beings, including the happiness of
thine enemies. zi

"The second meditation is the meditation of pity, in
which thou thinkest of all beings in distress, vividly repre-
senting in thine imagination their sorrows and anxieties so
as to arouse a deep compassion for them, in thy soul. 22

"The third meditation is the meditation of joy in which
thou thinkest of the prosperity of others and rejoicest with
their rejoicings. 23

"The fourth meditation is the meditation on impurity,
in which thou considerest the evil consequences of cor-
ruption, the effects of wrongs and evils. How trivial is
often the pleasure of the moment and how fatal are its
consequences ! 2 4

"The fifth meditation is the meditation on serenity, in
which thou risest above love and hate, tyranny and thraldom,
wealth and want, and regardest thine own fate with im-
partial calmness and perfect tranquillity. 25

"A true follower of the Tathagata founds not his trust
upon austerities or rituals but giving up the idea of self
relies with his whole heart upon Amitabha, which is the
unbounded light of truth." 26

The Blessed One after having explained his doctrine of
Amitabha, the immeasurable light which makes, him who
receives it a Buddha, looked into the heart of his disciple
and saw still some doubts and anxieties. And the Blessed
One said: "Ask me, my son, the questions which weigh
upon thy soul." 27

And the disciple said: "Can a humble monk, by sancti-
fying himself, acquire the talents of supernatural wisdom
called Abhinnas and the supernatural powers called Iddhi?
Show me the Iddhi- pada, the path to the highest wisdom?
Open to me the Jhanas which are the means of acquiring
samadhi, the fixity of mind which enraptures the soul." 28

And the Blessed One said: "Which are the Abhinnas?" 29

The disciple replied: "There are six Abhinnas: (i) The
celestial eye; (2) the celestial ear; (3) the body at will or

the power of transformation; (4) the knowledge of the
destiny of former dwellings, so as to know former states
of existence; (5) the faculty of reading the thoughts of
others; and (<$) the knowledge of comprehending the finality
of the stream of life." 30

And the Blessed One replied: "These are wondrous
things j but verily, every man can attain them. Consider
the abilities of thine own mind; thou wert born about two
hundred leagues from here and canst thou not in thy
thought, in an instant travel to thy native place and re-
member the details of thy father's home? Seest thou not
with thy mind's eye the roots of the tree which is shaken
by the wind without being overthrown? Does not the
collector of herbs see in his mental vision, whenever he
pleases, any plant with its roots, its stem, its fruits, leaves,
and even the uses to which it can be applied? Cannot the
man who understands languages recall to his mind any word
whenever he pleases, knowing its exact meaning and import?
How much more does the Tathagata understand the nature
of things 5 he looks into the. hearts of men and reads their
thoughts. He knows the evolution of beings and foresees
their ends,." 31

Said the disciple: "Then the Tathagata teaches that man
can attain through the Jhanas the bliss of Abhinna." 3 2

And the Blessed One asked in reply: "Which are the
Jhanas through which man reaches Abhinna?'* 33

The disciple replied: "There are four Jhanas. The first
Jhana is seclusion in which one must free his mind from
sensuality; the second Jhana is a tranquillity of mind full
of joy and gladness; the third Jhana is a taking delight in
things spiritual; the fourth Jhana is a state of perfect purity
and peace in which the mind is above all gladness and
grief." 3+

176

"Good, my son," enjoined the Blessed One. "Be sobe-
and abandon wrong practices which serve only to stultify
the mind." 3>

Said the disciple: "Forbear with me, O Blessed One, for
I have faith without understanding and I am seeking the
truth. O Blessed One, O Tathagata, my Lord and Master,
teach me the Iddliipada." 36

The Blessed One said: "There are four means by which
Iddhi is acquired 5 (i) Prevent bad qualities from arising. ,
(2) Put away bad qualities which have arisen. (3) Produce
goodness that does not yet exist. (4) Increase goodness
which already exists. Search with sincerity, and persevere
in the search. In the end thou wilt find the truth," 37

LXL
THE TEACHER UNKNOWN.

And the Blessed One said to Ananda: i

"There are various kinds of assemblies, O Anandaj as-
semblies of nobles, of Brahmans, of householders, of bhik-
khus, and of other beings. When I used to enter an. as-
sembly, I always became, before I seated myself, in color
like unto the color of my audience, and in voice like unto
their voice. I spoke to them in their language and then
with religious discourse, I instructed, quickened, and glad-
dened them. z

"My doctrine is like the ocean, having the same eight
wonderful qualities. 3

"Both the ocean and my doctrine become gradually deeper.
Both preserve their identity under all changes. Both cast
out dead bodies upon the dry land. As the great rivers,
when falling into the main, lose their names and are thence-
forth reckoned as the great ocean, so all the castes, having

renounced their lineage and entered the Sangha, become
brethren and are reckoned the sons of Sakyamuni. The
ocean is the goal of all streams and of the rain from the
clouds, yet is it never overflowing and never emptied:
so the Dharma is embraced by many milllions of people,
yet it neither increases nor decreases. As the great ocean
has only one taste, the taste of salt, so my doctrine has
only 'one flavor, the flavor of emancipation. Both the ocean
and the Dharma are full of gems and pearls and jewels,
and both afford a dwelling-place for mighty beings. 4

"These are the eight wonderful qualities in which my
doctrine resembles the ocean. 5

"My doctrine is pure and it makes no discrimination
between noble and ignoble, rich and poor. 6

"My doctrine is like unto water which cleanses all with-
out distinction. 7

"My doctrine is like unto fire which consumes all things
that exist between heaven and earth, great and small. 8

"My doctrine, is like unto the heavens, for there is room
in it, ample room for the reception of all, for men and
women, boys and girls, the powerful and the lowly. 9

"But when I spoke, they knew me not and would say,
'Who may this be who thus speaks, a man or a god?'
Then having instructed, quickened, and gladdened them
with religious discourse, I would vanish away. But they
knew me not, even when I vanished away." 10

'7.8

PARABLES AND STORIES.

LXII.
PARABLES.

AND the Blessed One thought: "I have taught the truth
which is excellent in the beginning, excellent in the
middle, and excellent in the end; it is glorious in its spirit
and glorious in its letter. But simple as it is, the people
cannot understand it. I must speak to them in their own
language. I must adapt my thoughts to their thoughts.
They are like unto children, and love to hear tales. There-
fore, I will tell them stories to explain the glory of the
Dharma. If they cannot grasp the truth in the abstract
arguments by which I have reached it, they may neverthe-
less come to understand it, if it is illustrated in parables, i

LXHI.

THE WIDOWS TWO MITES AND THE PARABLE
OF THE THREE MERCHANTS.

There was once a lone widow who was very destitute,
and having gone to the mountain she beheld hermits hold-

ing a religious assembly. Then the woman was filled with
joy, and uttering praises, said, "It is well, holy priests! but
while others give precious things such as the ocean caves
produce, I have nothing to offer." Having spoken thus
and having searched herself in vain for something to give r
she recollected that some time before she had found in a
dungheap two coppers, . so taking these she offered them
forthwith as a gift to the priesthood in charity. i

The superior of the priests, a saint who could read the
hearts of men, disregarding the rich gifts of others and be-
holding the deep faith dwelling in the heart of this poor
widow, and wishing the priesthood to esteem rightly her
religious merit, burst forth with full voice in a canto. He
raised his right hand and said, "Reverend priests attend!"
and then he proceeded: ^

"The coppers of this poor widow
To all purpose are more worth
Than all the treasures of the oceans
And the wealth of the broad earth.

"As an act of pure devotion

She has done a pious deed;

She has attained salvation^

Being free from selfish greed.' 7 4

The woman was mightily strengthened in her mind by
this thought, and said, "It is even as the Teacher says:
what I have done is as much as if a rich man were to
give up all his wealth." 5

And the Teacher said: "Doing good deeds is like hoard-
ing up treasures," and he expounded this truth in a parable : 6

"Three merchants set out on their travels, each with his
capital; one of them gained much, the second returned
with his capital, and the third one came home after having
lost his capital. What is true in common life applies also
to religion. 7

180

"The capital is the state a man has reached, the gain is
heaven; the loss of his capital means that a man will be
born in a lower state, as a denizen of hell or as an animal.
These are the courses that are open to the sinner. 8

"He who brings back his capital, is like unto one who
is born again as a man. Those who through the exercise
of various virtues become pious householders will be born
again as men, for all beings will reap the fruit of their
actions. But he who increases his capital is like unto one
who practises eminent virtues. The virtuous, excellent
man attains in heaven to the glorious state of the
gods." P

LXIV.
THE MAN BORN BLIND.

There was a man born blind, and he said: "I do not
believe in the world of light and appearance. There are
no colors, bright or sombre. There is no sun, no moon,
no stars. No one has witnessed these things." i

His friends remonstrated with him, but he clung to his
opinion: -'What you say that you see," he objected, "are
illusions. If colors existed I should be able to touch
them. They have no substance and are not real Every-
thing real has weight, but I feel no- weight where you see
colors." i

In those days there was a physician who was called to
see the blind man. He mixed four simples, and when he
applied them to the cataract of the blind man the gray
film melted, and his eyes acquired the faculty of sight. 3

The Tathagata is the physician, the cataract is the illusion
of the thought "I am," and the four simples are the four
noble truths. 4

181

LXV.
THE LOST SON.

There was a householder's son who went away into a
distant country, and while the father accumulated immeas-*
urable riches,- the son became miserably poor. And the
son while searching for food and clothing happened to
come to the country in which his father lived. And the
father saw him in his wretchedness, for he was ragged and
brutalized by poverty, and ordered some of his servants
to call him. i

When the son saw the place to which he was conducted,
he thought, "1 must have evoked the suspicion of a power-
ful man, and he will throw me into prison." Full of ap-
prehension he made Ms escape before he had seen his
father. ^

Then the father sent messengers out after his son, who
was caught and brought back in spite of his cries and lamen-
tations. Thereupon the father ordered his servants to deal
tenderly with his son, and he appointed a laborer of his
son's rank and education to employ the lad as a helpmate
on the estate. And the son was pleased with his .new
situation. 3

From the window of his palace the father watched the
boy, and when he saw that he was honest and industrious,
he promoted him higher and higher. 4

Alter some time, he summoned his son and called together
all his servants, and made the secret known to them. Then
the poor man was exceedingly glad and he was full of joy
at meeting his father. 5

Litde by little must the minds of men be trained for
higher truths. 6

LXVI,
THE GIDDY HSH.

There was a bhikkhu who had great difficulty in keeping
his senses and passions under control j so, resolving to leave
the Order, he came to the Blessed One to ask him for a
release from the vows. And the Blessed One said to the
bhikkhu: * i

"Take heed, my son, lest thou fall a prey to the pas-
sions of thy misguided heart. For I see that in former
existences, thou hast suffered much from the evil con-
sequences of lust, and unless thou learnest to conquer thy
sensual desire, thou wilt in this life be ruined through thy
folly. *

"Listen to a story of another existence of thine, as a
fish. 3

"The fish could be seen swimming lustily in the river,
playing with his mate. She, moving in front, suddenly per-
ceived the meshes of a net, and slipping around escaped
the danger; but 'he, blinded by love, shot eagerly after her
and fell straight into the mouth of the net. The fisherman
pulled the net up, and the fish, who complained bitterly
of his sad fate, saying, 'this indeed is the bitter fruit of my
folly,' would surely have died if the Bodhisatta had not
chanced to come by, and, understanding the language of
the fish, took pity on him. He bought the poor creature
and said to him: 'My good fish, had I not caught sight of'
thee this day, thou wouldst have lost thy life. I shall save
thee, but henceforth avoid the evil of lust, 7 With these words
he threw the fish into the water. 4

"Make the best of the time of grace that is offered to
thee in thy present existence, and fear the dart of passion
which, if thou guard not thy senses, will lead thee to de-
struction." 5

Lxvn.

THE CRUEL CRANE OUTWITTED.

A tailor who used to make robes for the brotherhood
was wont to cheat his customers, and thus prided himself
on being smarter than other men. But once, on entering
upon an important business transaction with a stranger, he
found his master in fraudulent practices, and suffered a
heavy loss. i

And the Blessed One said: "This is not an isolated in-
cident in the greedy tailor's fatej in other incarnations he
suffered similar losses, and by trying to dupe others ulti-
mately ruined himself. 2

"This same greedy character lived many generations ago
as a crane near a pond, and when the dry season set in
he said to the fishes with a bland voice: 'Are you not anxious
for your future welfare? There is at present very little water
and still less food in this pond. What will you do should
the whole pond become dry, in this drought?' 3

'Yes, indeed' said the fishes, 'what should we do?' 4

"Replied the crane: 'I know a fine, large lake, which
never becomes dry. Would you not like me to carry you
there in my beak?' When the fishes began to distrust the
honesty of the crane, he proposed to have one of them
sent over to the lake to see it$ and a big carp at last de-
cided to take the risk for the sake of the others, and the
crane carried him to a beautiful lake and brought him back
in safety. Then all doubt vanished, and the fishes gained
confidence in the crane, and now the crane took them one
by one out of the pond and devoured them on a big varana-
tree. 5

"There was also a lobster in the pond, and when it lis-
ted the crane to eat him too, he said: *I have taken all the
fishes away and put them in a fine, large lake. Come along.
I shall take thee, too!' 6

184

'But how wilt thou hold me to carry one along?' asked
the lobster. 7

*I shall take hold of thee with my beak,' said the crane. 8

'Thou wilt let me fall if thou carry me like that. I will
not go with thee!' replied the lobster. 9

'Thou needst not fear,' rejoined the crane; *I shall hold
thee quite tight all the way. 7 10

"Then said the lobster to himself: 'If this crane once
gets hold of a fish, he will certainly never let him go in
a lake! Now if he should really put me into the lake it
would be splendid; but if he does not, then I will cut his
throat and kill him!' So he said to the crane: 'Look here,
friend, thou wilt not be able to hold me tight enough;
but we lobsters have a famous grip. If thou wilt let me
catch hold of thee round the neck with my claws, I shall
be glad to go with thee.' 1 1

"The crane did not see that the lobster was trying to
outwit him, and agreed. So the lobster caught hold of his
neck with his claws as securely as with a pair of black-
smith's pincers, and called out: 'Ready, ready, go!' iz

"The crane took him and showed him the lake, and then
turned off toward the varana-tree* 'My dear uncle!' cried
the lobster, 'The lake lies that way, but thou art taking me
this other way.' 13

"Answered the crane: 'Thinkest thou so? Am I thy
dear uncle? Thou meanest me to understand, I suppose,
that I am thy slave, who has to lift thee up and carry thee
about with him, where thou pleasest! Now cast thine eye
upon that heap of fish-bones at the root of yonder varana-
tree. Just as I have eaten those fish, every one of them,
just so will I devour thee also!' 14

'Ah! those fishes got eaten through their own stupidity,'
answered the lobster, 'but I am not going to let thee kill
me. On the contrary, it is thou that I am going to des-
troy. For thou, in thy folly, hast not seen that I have

outwitted thee. If we die, we both die together; for I will
cut off this head of thine and cast it to the ground!' So
saying, he gave the crane's neck a pinch with his claws as
with, a vise. 1 5

"Then gasping, and with tears trickling from his eyes,
and trembling with the fear of death, the crane besought
the lobster, saying: <O, my Lord. 1 Indeed I did not intend
to eat thee. Grant me my life!' . 16

*Very well! fly down and put -me into the lake,' replied
the lobster. 17

"And the crane tiirned round and stepped down into
the lake, to place the lobster on the mud at its edge. Then
the lobster cut the crane's neck through as clean as one
would cut a lotus-stalk with a hunting-knife, and then en-
tered the water!" 18

When the Teacher had finished this discoruse, he added:
"Not now only was this man outwitted in this way, but
in other existences, too, by his own intrigues." i?

LXVIII.
FOUR KINDS OF MERIT.

There was a rich man who used to invite all the Brah-
mans of the neighborhood to his house, and, giving them
rich gifts, offered great sacrifices to the gods. i

And the Blessed One said: "If a man each month re-
peat a thousand sacrifices and give offerings without ceasing,
he is not equal to him who but for one moment fixes his
mind upon righteousness." *

The world-honored Buddha continued: "There are four
kinds of offering: first, when the gifts are large and the
merit small; secondly,, when the gifts are small and die
merit small; thirdly, when, the gifts are small and the merit

186

large 5 and fourthly, when the gifts are large and the merit
is also large. 3

"The first is the case of the deluded man who takes
away life for the purpose of sacrificing to the gods, ac-
companied by carousing and feasting. Here the gifts are
great, but the merit is small indeed. 4

"The gifts are small and the merit is also small, when
from covetousness and an evil heart a man keeps to him-
self a part of that which he intends to offer. 5

"The merit is great, however, while the gift is small,
when a man makes his offering from love and with a desire
to grow in wisdom and in kindness. 6

"Lastly, the gift is large and the merit is large, when a
wealthy man, in an unselfish spirit and with the wisdom of
a Buddha, gives donations and founds institutions for the
best of mankind to enlighten the minds of his fellow-men
and to administer unto their needs." 7

LXIX.
THE LIGHT OF THE WORLD.

There was a certain Brahman in KosambI, a wrangler and
well versed in the Vedas. As he found no one whom he
regarded his equal in debate he used to carry a lighted
torch in his hand, and when asked for the reason of his
strange conduct, he replied: "The world is so dark that
I carry this torch to light it up, as far as I can." i

A samana sitting in the market-place heard these words
and said: "My friend, if thine eyes are blind to the sight
of the omnipresent light of the day, do not call the world
dark. Thy torch adds nothing to the glory of the sun and
thy intention to illumine the minds of others is as futile
as it is arrogant." ,1

Whereupon the Brahman asked: "Where is the sun of
which thou speakest?" And the *>amana replied: "The
wisdom of the Tathagata is the sun of the mind. His ra-
diancy is glorious by day and night, and he whose faith
is strong wiH not lack light on the path to Nirvana where
he will inherit bliss everlasting." 3

LXX.
LUXURIOUS LIVING.

While the Buddha was preaching his doctrine for the
conversion of the world in the neighborhood of Savatthi,
a man of great wealth who suffered from many ailmemts
came to him with clasped hands and said: "World-honored
Buddha, pardon me for my want of respect in not saluting
thee as I ought, but I suffer greatly from obesity, excessive
drowsiness, and other complaints, so that I cannot move
without pain." i

The Tathagata, seeing the luxuries with which the man
was sourrounded asked him: "Hast thou a desire to know
the cause of thy ailments?" And when the wealthy man
expressed his willingness to learn, the Blessed One said:
"There are five things which produce the condition of
which thou complainest: opulent dinners, love of sleep,
hankering after pleasure, thoughtlessness, and lack of oc-
cupation. Exercise self-control at thy meals, and take upon
thyself some duties that will exercise thy abilities and make
thee useful to thy fellow-men. In following this advice
thou wilt prolong thy life." ^

The rich man remembered the words of the Buddha and
after some time having recovered his lightness of body and
youthful buoyancy returned to the Worldhonored One and,
coming afoot without horses and attendants, said to him:

188

"Master, thou hast cured my bodily ailments^ I come now
to seek enlightenment of my mind." 3

And the Blessed One said: "The worldling nourishes
his body, but the wise man nourishes his mind. He who
indulges in the satisfaction of his appetites works his own
destruction; but he who walks in the path will have both
the salvation from evil and a prolongation of life." 4

LXXI.
THE COMMUNICATION OF BLISS.

Annabhara, the slave of Sumana, having just cut the grass
on the meadow, saw a samana with his bowl begging for
food. Throwing down his bundle of grass he ran into the
house and returned with the rice that had been provided
for his own food. i

The samana ate the rice and gladdened him with words
of religious comfort. 2,

The daughter of Sumana having observed the scene from
a window called out: "Good! Annabhara, good! Very
good!" ?

Sumana hearing these words inquired what she meant,
and on being informed about Annabhara's devotion and
the words of comfort he had received from the samana,
went to his slave and offered him money to divide the
bliss of his offering. 4

"My lord," said Annabhara, "let me first ask the vener-
able man." And approaching the samana, he said: "My
master has asked me to share with him the bliss of the of-
fering I made thee of my allowance of rice. Is it right
that I should divide it with him?" 5

The samana replied in a parable. He said: "In a village
of one hundred houses a single light was burning. Then

a neighbor came with his lamp and lit itj and in this same
way the light was communicated from house to house and
the brightness in the village was increased. Thus the light
of religion may be diffused without stinting him who com-
municates it. Let the bliss of thy offering also be diffused.
Divide it." <$

Annabhara returned to his master's house and said to
him: *'I present thee, my lord, with a share of the bliss
of my offering. Deign to accept it." 7

Sumana accepted it and offered his slave a sum of money,
but Annabhara replied: "Not so, my lord; if I accept thy
money it would appear as if I sold thee my share. Bliss
cannot be soldj I beg thou wilt accept it as a gift." 8

The master replied: "Brother Annabhara, from this day
forth thou shah be free. Live with me as my friend and
accept this present as a token of my respect." p

LXXII.

THE 'LISTLESS FOOL.

There was a rich Brahman, well advanced in years, who,
unmindful of the impermanence of earthly things and an-
ticipating a Jong life, had built himself a large house. i

The Buddha wondered why a man so near to death had
built a mansion with so many apartments, and he sent An-
anda to the rich Brahman to preach to him the four noble
truths and the eightfold path of salvation. ^

The Brahman showed Ananda his house and explained
to him the purpose of its numerous chambers, but to
the instruction of the Buddha's teachings he gave no
heed. *

Ananda said: "It is the habit of fools to say, 4 I have
children and wealth.' He who says so is not even master

of himself; how can he claim possession of children, riches,
and servants? Many are the anxieties of the worldly, but
they know nothing of the changes of the future." 4.

Scarcely had Ananda left, when the old man was stricken
with apoplexy and fell dead. The Buddha said, for the in-
struction of those who were ready to learn: "A fool, though
he live in the company of the wise, understands nothing
of the true doctrine, as a spoon tastes not the flavor of
the soup. He thinks of himself only, and unmindful of the
advice of good counsellors is unable to deliver himself." 5

LXXIII.
RESCUE IN THE DESERT.

There was a disciple of the Blessed One, full of energy
and zeal for the truth, who, Jiving under a vow to com-
plete a meditation in solitude, flagged in a moment of
weakness. He said to himself: "The Teacher said there
are several lands of menj I must belong to the lowest class
and fear that in this birth there will be neither path nor
fruit for me. What is the use of a forest life if I cannot
by my constant endeavor attain the insight of meditation
to which I have devoted myself?" And he left the solitude
and returned to the Jetavana. i

When the brethren saw him they said to him: u Thou
hast done wrong, O brother, after taEng a vow, to give
up the attempt of carrying it out;" and they took him to
the Master. *

When the Blessed One saw them he said: "I see, O
mendicants, that you have brought this brother here against
his will. What has he done?" 5

"Lord, this brother, having taken the vows of so sanctify-
ing a faith, has abandoned the endeavor to accomplish

191

the aim of a member of the order, and has come back to
us." 4

Then the Teacher said to him: "Is it true that thou hast
given up trying?" 5

"It is true, O Blessed One!" was the reply. 6

The Master said: "This present life of thine is a time
of grace. If thou fail now to reach the happy state thou
wilt have to suffer remorse in future existences. How is
it, brother, that thou hast proved so irresolute? Why, in
former states of existence thou wert full of determination.
By tj^y energy alone the men and bullocks of five hundred
wagons obtained water in the sandy desert, and were saved.
How is it that thou now givest up?" 7

By these few words that brother was re-established in
his resolution. But the others besought the Blessed One,
saying: "Lord! Tell us how this was." 8

"Listen, then, O mendicants!" said the Blessed One; and
having thus excited their attention, he made manifest a
thing concealed by change of birth. p

Once upon a time, when Brahmadatta was reigning in
Kasi, the Bodhisatta was born in a merchant's family- and
when he grew up, he went about trafficking with five hun-
dred carts. 10

One day he arrived at a sandy desert many leagues
across. The sand in that desert was so fine that when ta-
ken in the closed fist it could not be kept in the hand.
After the sun had risen it became as hot as a mass of burn-
ing embers, so that no man could walk on it. Those, there-
fore, who had to travel over it took wood, and water, and
oil, and rice in their carts, and traveled during the night.
And at daybreak they formed an encampment and spread
an awning over it, and, taking their meals early, they pas-
sed the day lying in the shade. At sunset they supped,
and when the ground had become cool they yoked their
oxen and went on. The traveling was like a voyage over

the sea: a desert-pilot had to be chosen, and he brought
the caravan safe to the other side by his knowledge of the
stars. 1 1

Thus the merchant of our story traversed the desert.
And when he had passed over fifty-nine leagues he thought,
"Now, in one more night we shall get out of the sand,"
and after supper he directed the wagons to be yoked, and
so set out. The pilot had cushions arranged on the fore-
most cart and lay down, looking at the stars and directing
the men where to drive. But worn out by want of rest
during the long march, he fell asleep, and did not perceive
that the oxen had turned round and taken the same road
by which they had come. 11

The oxen went on the whole night through. Towards
dawn the pilot woke up, and, observing the stars, called
out: ''Stop the wagons, stop the wagons!" The day broke
just as they stopped and were drawing up the carts in a
line. Then the men cried out: "Why this is the very-
encampment we left yesterday! We have but little wood
left and our water is all gone! We are lost!" And un-
yoking the oxen and spreading the canopy over their
heads, they lay down in despondency, each one under his
wagon. But the BodMsatta said to himself, "If I lose heart,
all these will perish," and walked about while the morning
was yet cool. On seeing a tuft of kusa-grass, he thought:
"This could have grown only by soaking up some water
which must be beneath it." 13

And he made them bring a spade and dig in that spot.
And they dug sixty cubits deep. And when they had got
thus far, the spade of the diggers struck on a rock; and
as soon as it struck, they all gave up in despair. But
the Bodhisatta thought, "There must be water under that-
rock," and descending into the well he got upon the stone,
and stooping down applied his ear to it and tested the
sound of it. He heard the sound of water gurgling beneath,

and when he got out he called his page. "My lad, if thou
givest up now, we shall all be lost. Do not lose heart. Take
this iron hammer, and go down into the pit, and give the
rock a good blow." 14

The lad obeyed, and though they all stood by in despair,
he went down full of determination and struck at the stone.
The rock split in two and fell below, so that it no longer
blocked the stream, and water rose till its depth from the
bottom to the brim of the well was equal to the Height
of a palm-tree. And they all drank of the water, and
bathed in it. Then they cooked rice and ate it, and fed their
oxen with it. And when the sun set, they put a flag in
the well, and went to the place appointed. There they
sold their merchandise at a good profit and returned to
their home, and when they died they passed away accord-
ing to their deeds. And the Bodhisatta gave gifts and did
other virtuous acts, and he also passed away according to
,his deeds. * 15

After the Teacher had told the story he formed the con-
nection by saying in conclusion, "The caravanleader was
the Bodhisatta, the future Buddha; the page who at that
time despaired not, but broke the stone, and gave water
to the multitude, was this brother without perseverance}
and the other men were attendants on the Buddha." 16

LXXIV.
THE SOWER.

Bharadvaja, a wealthy Brahman farmer, was celebrating
his harvest-thanksgiving when, the Blessed One came with
his alms-bowl, begging for food. i

Some of the people paid him reverence, but the Brah-
man was angry and said: U O samana, it would be more

194

fitting for thee to go to work than to beg. I plough and
sow, and having ploughed and sown, I eat. If thou didst
likewise, thou, too, wouldst have something to eat." 2

The Tathagata answered him. and said: "O Brahman,
I, too, plough and sow, and having ploughed and sown,
I eat." ?

"Dost thou profess to be a husbandman?" replied* the
Brahman. "Where, then, are thy bullocks? Where is the
seed and the plough?" 4

The Blessed One said: "Faith is the seed I sow: good
works are the rain that fertilizes it; wisdom and modesty
are the plough; my mind is the guiding-rein; I lay hold of
the handle of the law 5 earnestness is the goad I use, and
exertion is my draught-ox. This ploughing is ploughed
to destroy the weeds of illusion. The harvest it yields
is the immortal fruit of Nirvana, and thus all sorrow
ends." 5

Then the Brahman poured rice-milk into a golden
bowl and offered it to the Blessed One, saying: "Let the
Teacher of mankind partake of the rice-milk, for the vener-
able Gotama ploughs a ploughing that bears the fruit of
immortality." <*

LXXV.
THE OUTCAST.

When Bhagavat dwelt at Savatthi in the Jetavana,
he went out with his alms-bowl to beg for food and
approached the house of a Brahman priest while the fire of
an offering was blazing upon the altar. And the priest said:
"Stay there, O shaveling; stay there, O wretched samana;
thou art an outcast." i

The Blessed One replied: "Who is an outcast? z

"An outcast is the man who Is angry and bears hatred}
the man who is wicked and hypocritical, he who embraces
error and is foil of deceit. 3

"Whosoever is a provoker and is avaricious, has evil de-
sires, is envious, wicked, shameless, and without fear to
commit wrong, let him be known as an outcast. 4

"Not by birth does one become an outcast, not by birth
does one become a Brahman - 7 by deeds one becomes an
outcast, by deeds one becomes a Brahman." 5

LXXVI.
THE WOMAN AT THE WELL.

Ananda, the favorite disciple of the Buddha, having been
sent by the Lord on a mission, passed by a well near a
village, and seeing Pakari, a girl of the Matanga caste, he
asked her for water to drink. i

Pakati said: "O Brahman, I am too humble and mean
to give thee water to drink, do not ask any service of
me lest thy holiness be contaminated, for I am of low
caste." z

And Ananda replied: "I ask not for caste but for water 5"
and the Matanga girl's heart leaped joyfully and she gave
Ananda to drink. 3

Ananda thanked her and went awayj but she followed
him at a distance. 4

Having heard that Ananda was a disciple of Gotama
Sakyamuni, the girl repaired to the Blessed One and
cried: "O Lord help me, and let me live in the place
where Ananda thy disciple dwells, so that I may see him
and minister unto him, for I love Ananda.' 7 5

And the Blessed One understood the emotions of her
heart and he said : "Pakari, thy heart is full of love, but thou

196

understandest not thine own sentiments. It is not Ananda
that thou lovest, but his kindness. Accept, then, the
kindness thou hast seen him practise unto thee, and in the
humility of thy station practise it unto others. 6

"Verily there is great merit in the generosity of a king
when he is land to a slavej but there is a greater merit in
the slave when he ignores the wrongs which he suffers and
cherishes kindness and good-will to all mankind. He will
cease to hate his oppressors, and even when powerless to
resist their usurpation will with compassion pity their ar-
rogance and supercilious demeanor. 7

"Blessed art thou, Pakati, for though thou art a Matanga
thou wilt be a model for noblemen and noblewomen.
Thou art of low caste, but Brahmans may learn a lesson
from thee. Swerve not from the path of justice and right-
eousness and thou wilt outshine the royal glory of queens
on the throne." 8

LXXVII.
THE PEACEMAKER.

It is reported that two kingdoms were on the verge of
war for the possession of a certain embankment which was
disputed by them. i

And the Buddha seeing the kings and their armies
ready to figjit, requested them to tell him the cause of
their quarrels. Having heard the complaints on both sides,
he said: i

"I understand that the embankment has value for some
of your people; has it any intrinsic value aside from its
service to your men? 17 5

"It has no intrinsic value whatever, 7 ' was the reply. The
Tathagata continued: "Now when you go to battle is it

'P7

not sure that many of your men will be slain and that you
yourselves, O kings, are liable to lose your lives?" 4

And they said: "Verily, it is sure that many will be slain
and our own lives be jeopardized." 5

"The blood of men, however," said Buddha, "has it less
intrinsic value than a mound of earth?" 6

"No," the Idngs said, "the lives of men and above all
the lives of kings, are priceless." 7

Then the Tathagata concluded: "Are you going to stake
that which is priceless against that which has no intrinsic
value whatever?" 8

The wrath of the two monarchs abated, and they came
to a peaceable agreement. 9

LXXVIIL
THE HUNGRY DOG.

There was a great king who oppressed his people and
was hated by his subjects 5 yet when the Tathagata came
into his kingdom, the king desired much to see him. So
he went to the place where the Blessed One stayed and
asked: "O Sakyamuni, canst thou teach a lesson to the
king that will divert his mind and benefit him at the same
time?" i

And the Blessed One said: *I shall tell thee the parable
of the hungry dog: l k *

"There was a wicked tyrant; and the god Indra, assum-
ing the shape of a hunter, came down upon earth with the
demon Matali, the latter appearing as a dog of enormous
size. Hunter and dog entered the palace, and the dog
howled so wofully that the royal buildings shook by the
sound to their very foundations. The tyrant had the awe-
inspiring hunter brought before his throne and inquired

198

after the cause of the terrible bark. The hunter said, "The
dog is hungry," whereupon the frightened king ordered
food for him. All the food prepared at the royal banquet
disappeared rapidly in the dog's jaws, and still he howled
with portentous significance. More food was sent for, and
all the royal store-houses were emptied, but in vain. Then
the tyrant grew desperate and asked: 'Will nothing satisfy
the cravings of that woful beast?' 'Nothing,' replied the
hunter, 'nothing except perhaps the flesh of aU his enemies.'
And who are his enemies?' anxiously asked the tyrant. The
hunter replied: 'The dog will howl as long as there are
people hungry in the kingdom, and his enemies are those
who practise injustice and oppress the poor.' The oppres-
sor of* the people, remembering his evil deeds, was seized
with remorse, and for the first time in his life he began
to listen to the teachings of righteousness." 3

Having ended his story, the Blessed One addressed the
king, who had turned pale, and said to him: 4

"The Tathagata can quicken the spiritual ears of the
powerful, and when thou, great king, nearest the dog bark,
think of the teachings of the Buddha, and thou mayst still
learn to pacify the monster." 5

LXXIX.
THE DESPOT.

King Brahmadatta happened to see a beautiful woman,
the wife of a Brahman merchant, and, conceiving a passion
for her ordered a precious jewel secretly to be dropped
into the merchant's carriage. The jewel was missed, searched
for, and found. The merchant was arrested on the charge
of stealing, and the king pretended to listen with great
attention to the defence, and with seeming regret ordered

the merchant to be executed, while his wife was consigned
to the royal harem. i

Brahmadatta attended the execution in person, for such
sights were wont to give him pleasure, but when the
doomed man looked with deep compassion at his infamous
judge, a flash of the Buddha's wisdom lit up the king's
passion- beclouded mind 5 and while the executioner raised
the sword for the fatal stroke, Brahmadatta felt the effect
in his own mind, and he imagined he saw himself on the
block. "Hold, executioner!" shouted Brahmadatta, "it is the
king whom thou slayest!" But it was too late! The ex-
ecutioner had done the bloody deed. ^

The king fell back in a swoon, and when he awoke a
change had come over him. He had ceased to be the cruel
despot and henceforth led a life of holiness and rectitude.
The people said that the character of the Brahman had
been impressed into his mind. 3

O ye who commit murders and robberies! The veil of
self-delusion covers your eyes. If ye could see things as
they are, not as they appear, ye would no longer inflict
injuries and pain on your own selves. Ye see not that
ye will have to atone for your evil deeds, for what ye
sow that will ye reap. 4,

LXXX.

VASAVADATTA.

There was a courtesan in Mathura named Vasavadatta.
She happened to see Upagutta, one of Buddha's disciples,
a tall and beautiful youth, and fell desperately in love with
him. Vasavadatta sent an invitation to the young man, but
he replied: "The time has not yet arrived when Upagutta
will visit Vasavadatta." i

The courtesan was astonished at the reply, and she sent
again for him, saying: "Vasavadatta desires love, not gold,
from Upagutta." But Upagutta made the same enigmatic
reply and did not come. ^

A few months later Vasavadatta had a love-intrigue with
the chief of the artisans, and at that time a wealthy mer-
chant- came to Mathura, who fell in love with Vasavadatta.
Seeing his wealth, and fearing the jealousy of her other
lover, she contrived the death of the chief of the artisans,
and concealed his body under a dunghill. 3

When the chief of the artisans had disappeared, his rela-
tives and friends searched for him and found his body.
Vasavadatta, however, was tried by a judge, and condemned
to have her ears and nose, her hands and feet cut off, and
flung into a graveyard. 4

Vasavadatta had been a passionate girl, but kind to her
servants, and one of her maids followed her, and out of
love for her former mistress ministered unto her in her
agonies, and chased away the crows. 5

Now the time had arrived when Upagutta decided to
visit Vasavadatta. * 6

When he came, the poor woman ordered her maid to
collect and hide under a cloth her severed limbs; and he
greeted her kindly, but she said with petulance: "Once this
body was fragrant like the lotus, and I offered thee my
love. In those days I was covered with pearls and fine
muslin. Now I am mangled by the executioner and covered
with filth and blood." 7

"Sister," said the young man, "it is not for my pleasure
that I approach thee. It is to restore to thee a nobler
beauty than the charms which thou hast lost. 8

"I have seen with mine eyes the Tathagata walking upon
earth and teaching men his wonderful doctrine. But thou
wouldst not have listened to the words of righteousness
while surrounded with temptations, while under the spell

of passion and yearning for worldly pleasures. Thou
wouldst not have listened to the teachings of the Tatha-
gata, for thy heart was wayward, and thou didst set thy trust
on the sham of thy transient charms. p

"The charms of a lovely form are treacherous, and
quickly lead into temptations, which have proved too strong
for thee. But there is a beauty which will not fade, and
if thou wilt but listen to the doctrine of our Lord, the
Buddha, thou wilt find that peace which thou wouldst have
found in the restless world of sinful pleasures." 10

Vasavadatta became calm and a spiritual happiness soothed
the tortures of her bodily pain^ for where there is much
suffering there is also great bliss. n

Having taken refuge in the Buddha, the Dharma, and the
Sangha, she died in pious submission to the punishment of
her crime. n

LXXXI.

THE MARRIAGE-FEAST IN JAMBUNADA.

There was a man in Jambunada who was to be mar-
rkd the next day, and he thought, "Would that the
Buddha, the Blessed One, might be present at the wed-
ding." i

And the Blessed One passed by his house and met him^
and when he read the silent wish in the heart of the
bridegroom, he consented to enter. i

When the Holy One appeared with the retinue of his
many bhikkhus, the host whose means were limited received
them as best he could, saying: "Eat, my Lord, and all thy
congregation, according to your desire." 3

While the holy men ate, the meats and drinks remained
undiminished, and the host thought to himself: "How
wondrous is this I I should have had plenty for all my

relatives and friends. Would that I had invited them
all." 4

When this thought was in the host's mind, all his rela-
tives and friends entered the house ; and although the hall
in the house was smaU there was room in it for all of them.-
They sat down at the table and ate, and there was more
than enough for all of them. 5

The Blessed One was pleased to see so many guests
full of good cheer and he quickened them and gladdened
them with words of truth, proclaiming the bliss of right-
eousness: 6

"The greatest happiness which a mortal man can imagine
is the bond of marriage that ties together two loving
hearts. But there is a greater happiness still: it is the
embrace of truth. Death will separate husband and wife,
but death will never affect him who has espoused the
truth. 7

"Therefore be married unto the truth and live with tHe
truth in holy wedlock. The husband who loves his wife
and desires for a union that shall be everlasting must be
faithful to her so as to be like truth itself, and she will
rely upon him and revere him and minister unto him.
And the wife who loves her husband and desires a union
that shall be everlasting must be faithful to him so as to
be like truth itself; and he will place his trust in her, he
will provide for her. Verily, I say unto you, their children
will become like unto their parents and will bear witness
to their happiness. 8

"Let no man be single, let every one be wedded in holy
love to the truth. And when Mara, the destroyer, comes
to separate the visible forms of your being, you will con-
tinue to live in the truth, and you will partake of the life
everlasting, for the truth is immortal." 9

There was no one among the guests but was strength-
ened, in his spiritual life, and recognized the sweetness

205

of a life of righteousness; and they took refuge in the
Buddha, the Dharma, and the Sangha. 10

LXXXIT.
A PARTY IN SEARCH OF A THIEF.

Having sent out his disciples, the Blessed One himself
wandered from place to place until he reached Uravela. i

On his way he sat down in a grqve to rest, and it
happened that in that same grove there was a party of
thirty friends who were enjoying themselves with their
wives; and while they were sporting, some of their goods
were stolen. z

Then the whole party went in search of the thief and,
meeting the Blessed One sitting under a tree, saluted him
and said: "Pray, Lord, didst thou see the thief pass by
with our goods?" 3

And the Blessed One said: "Which is better for you,
that you go in search for the thief or for yourselves?"
And the youths cried: "In search for ourselves!" 4

"Well, then," said the Blessed One, "sit down and I will
preach the truth to you." 5

And the whole party sat down and they listened eagerly
to the words of the Blessed One. Having grasped the
truth, they praised the doctrine and took refuge in the
Buddha. 6

LXXXIIL
IN THE REALM OF 'YAMARAJA.

There was a Brahman, a religious man- and fond in his
affections but without deep wisdom. He had a son of great
promise, who, when seven years old, was struck with a

106

fatal disease and died. The unfortunate father was unable

to control himself; he threw himself upon the corpse and

lay there as one dead, i

The relatives came and buried the dead child and when

the father came to himself, he was so immoderate in

his grief that he behaved like an insane person. He no

longer gave way to tears but wandered about asking for

the residence of Yamaraja, the king of death, humbly to

beg of him that his child might be allowed to return to

life. i

Having arrived at a great Brahman temple the sad father

went through certain religious rites and fell asleep. While

wandering on in his dream he came to a deep mountain

pass where he met a number of samanas who had acquired

supreme wisdom. "Kind sirs," he said, "can you not tell

me where the residence of Yamaraja is?" And they asked

him, "Good friend, why wouldst thou know?" Whereupon

he told them his sad story and explained his intentions.

Pitying his self-delusion, the samanas said: "No mortal man

can reach the place where Yama reigns, but some four

hundred miles westward lies a great city in which many

good spirits live; every eighth day of the month Yama

visits the place, and there mayst thou see him who is the

King of Death and ask him for a boon.' 3 3

The Brahman rejoicing at the news went to the city and

found it as the samanas had told him. He was admitted

to the dread presence of Yama, the King of Death, who,

on hearing his request, said: "Thy son now lives in the

eastern garden where he is disporting himself; go there and

ask him to follow thee." 4

Said the happy father: "How does it happen that my

son, without having performed one good work, is now

living in paradise?" Yamaraja replied: "He has obtained

celestial happiness not for performing good deeds, but

because he died in faith and in love to the Lord and

107

Master, the cfitost glorious Buddha. The Buddha says: 'The
heart of love and faith spreads as it were a beneficent
shade from the world of men to the world of gods. 7 This
glorious utterance is like the stamp of a lung's seal upon
a royal edict." 5

The happy father hastened to the place and saw his
beloved child playing with other children, all transfigured
by the peace of the blissful existence of a heavenly life.
He ran up to his boy and cried with tears running down
his cheeks: "My son, my son, dost thou not remember me,
thy father who watched over thee with loving care and
tended thee in thy sickness? Return home with me to the
land of the living." But the boy, while struggling to go
back to his playmates, upbraided him for using such strange
expressions as father and son. "In my present state," he
said, "I know no such words, for I am free from delu-
sion." ^

On this, the Brahman departed, and when he woke from
his dream he bethought himself of the Blessed Master of
mankind, the great Buddha, and resolved to go to himi
lay bare his grief, and seek consolation. 7

Having arrived at the Jetavana, the Brahman told his
story and how his boy had refused to recognize him and
to go home witk him. 8

And the World-honored One said: "Truly thou art
deluded. When man dies the body is dissolved into its
elements, but the spirit is not entombed. It leads a higher
mode of life in which all the relative terms of father, son,
wife, -mother, are at an end, just as a guest who leaves his
lodging has done with it, as though it were a thing of the
past. Men concern themselves most about that which passes
away $ but the end of life quickly comes as a burning tor-
rent sweeping away the transient in a moment. They are
like a blind man set to look after a burning lamp. A wise
man, understanding the transiency of worldly relations,

108

destroys the cause of grief, and escapes from the seething
whirlpool of sorrow. Religious wisdom lifts a man above
the pleasures and pains of the world and gives him peace
everlasting." p

The Brahman asked the permission of the Blessed One
to enter the community of his bhikkhus, so as to acquire
that heavenly wisdom which alone can give comfort to an
afflicted heart. 10

LXXXIV.
THE MUSTARD SEED.

There was a rich man who found his gold suddenly
transformed into ashes 5 and he took to his bed and refused
all food. A friend, hearing of his sickness, visited the rich
man and learned the cause of his grief. And the friend
said: "Thou didst not make good use of thy wealth. When
thou didst hoard it up it was not better than ashes. Now
heed my advice. Spread mats in the bazaar; pile up these
ashes, and pretend to trade with them." i

The rich man did as his friend had told him, and when
his neighbors asked him, "Why sellest thou ashes?" he said:
"I offer my goods for sale." *

After some time a young girl, named Kisa Gotami, an
orphan and very poor, passed by, and seeing the rich
man in the bazaar, said: "My lord, why pilest thou thus
up gold and silver for sale." 3

And the rich man said: "Wilt thou please hand me that
gold and silver?" And Kisa Gotami took up a handful of
ashes, and lo! they changed back into gold. 4

Considering that Kisa Gotami had the mental eye of,
spiritual knowledge and saw the real worth of things, the
rich man gave her in marriage to his son, and he said:

i 4 209

"With many, gold is no better than ashes, but with Kisa
Gotaml ashes become pure gold." 5

And Kisa Gotaml had an only son, and he died. In her
grief she carried the dead child to all her neighbors, asking
them for medicine, and the people said: "She has lost her
senses. The boy is dead." 6

At length Kisa Gotaml met a man who replied to her
request: "I cannot give thee medicine for thy child, but I
know a physician who can." 7

And tie girl said: c *Pray tell me, sir; who is it?" And
the man replied: "Go to Sakyamuni, the Buddha." 8

Kisa Gotaml repaired to the Buddha and cried: "Lord
and Master, give me the medicine that will cure my
boy." p

The Buddha answered: "I want a handful of mustard-
seed." And when the girl in her joy promised to procure
it, the Buddha added: "The mustard-seed must be taken
from a house where no one has lost a child, husband,
parent, or friend." 10

Poor Kisa Gotaml now went from house to house, and
the people pitied her and said: "Here is mustard-seed;
take it!" But when she asked, "Did a son or daughter, a
father or mother, die in your family.'" They answered
her: "Alas! the living are few, but the dead are many. Do
not remind us of our deepest grief." And there was no
house but some beloved one had died in it. n

Kisa Gotaml became weary and hopeless, and sat down
at the wayside, watching the lights of the city, as they
flickered up and were extinguished again. At last the dark-
ness of the night reigned everywhere. And she considered
the fate of men, that their lives flicker up and are ex-
tinguished. And she thought to herself: "How selfish am I
in my grief! Death is common to all; yet in this valley
of desolation there is a path that leads him to immortality
who has surrendered all selfishness." n

Putting away the selfishness of her affection for her child,
Kisa Gotaml had the dead body buried in the forest.
Returning to the Buddha, she took refuge in him and
found comfort in the Dharma, which is a balm that will
soothe all the pains of our troubled hearts. 13

The Buddha said" 14

"The life of mortals in this world is troubled and brief
and combined with pain. For there is not any means by
which those that have been born can. avoid dying j after
reaching old age there is death $ of such a nature are living
beings. 1 5

"As ripe fruits are early in danger of falling, so mortals
when born are always in danger of death. 16

"As all earthen vessels made by thr potter end in being
broken, so is the life of mortds. 1 7

"Both young and adult, both those who are fools and
those who are wise, all fall into the power of death; all
are subject to death. iS

"Of those who, overcome by death, depart from life,
a father cannot save his son, nor kinsmen their rela-
tions, i 9
"Mark! while relatives are looking on and lamenting
deeply, one by one mortals are carried off, like an ox that
is led to the slaughter. 2,0
"So the world is afflicted with death and decay, there-
fore the wise do not grieve, knowing the terms of the
world. 2 L
"In whatever manner people think a thing will come to
pass, it is often different when it happens, and great is the
disappointment j see, such are the terms of the world. 22
"Not from weeping . nor from grieving will any one
obtain peace of mind; on the contrary, his pain will be
the greater and his body will suffer. He will make himself
sick and pale, yet the dead are not saved by his lamenta-
tion. *1

14* IX1

"People pass away, and their fate after death will be
according to their deeds. 24

"If a man live a hundred years, or even more, he will
at last be separated from the company of his relatives, and
leave the life of this world. 25

"He who seeks peace should draw out the arrow of
lamentation, and complaint, and grief. z6

"He who has drawn out the arrow and has become
composed will obtain peace of mind; he who has over-
come all sorrow will become free from sorrow, and be
blessed." 27

LXXXV.
FOLLOWING THE MASTER OVER THE STREAM.

1 South of Savatthi is a great river, on the banks of which
lay a hamlet of five hundred houses. Thinking of the sal-
vation of the people, the World-honored One resolved to
go to the village and preach the doctrine. Having come
to the riverside he sat down beneath a tree, and the vil-
lagers seeing the glory of his appearance approached him
with reverence 5 but when he began to preach, they be-
lieved him not. i

When the world-honored Buddha had left Savatthi Sari-
putta felt a desire to see the Lord and to hear him preach.
Coming to the river where the water was deep and the
current strong, he said to himself: "This stream shall not
prevent me. I shall go and see the Blessed One," and he
stepped upon the water which was as firm under his feet
as a slab of granite. ^

When he arrived at a pkce in the middle of the stream
where the waves were high, Sariputta's heart gave way, and
he began to sink, But rousing his faith and renewing his

mental effort, he preceeded as before and reached the other
bank. 3

The people of the : village were astonished to see Sari-
putta, and they asked how he could cross the stream where
there was nether a bridge nor a ferry. 4

And Sariputta replied: "I lived in ignorance until I heard
the voice of the Buddha. As I was anxious to hear the
doctrine of salvation, I crossed the river and I walked over
its troubled waters because I had faith.. Faith, nothing else,
enabled me to do so, and now I am here in the bliss of
the Master's presency." 5

The World-honored One added: "Sariputta, thou hast
spoken well. Faith like thine alone can save the world
from the yawning gulf of migration and enable men to
walk dryshod to the other shore." 6

And the Blessed One urged to the villagers the necessity
of ever advancing in the conquest of sorrow and of cast-
ing off all shackles so as to cross the river of worldliness
and attain deliverance from death.

Hearing the words of the Tathagata, the villagers were
filled with joy and believing in the doctrines of the
Blessed One embraced the five rules and took refuge in
his name. 8

LXXXVL
THE SICK BHIKKHU.

An old bhikkhu of a surly disposition was afflicted with
a loathsome disease the sight and smell of which was so
nauseating that no one would come near him or help him
in his distress. And it happened that the World-honored
One came to the vihara in which the unfortunate man layj
hearing of the case he ordered warm water to be prepared

and went to the sick-room to administer unto the sores of
the patient with his own hand, saying to his disciples: i

"The Tathagata has come into the world to befriend
the poor, to succor the unprotected, to nourish those in
bodily affliction, both the followers of the Dharma and
unbelievers, to give sight to the blind and enlighten the
minds of the deluded, to stand up for the rights of orphans
as well as the aged, and in so doing to set an example to
others. This is the consummation of his work, and thus he
attains the great goal of life as the rivers that lose them-
selves in the ocean." 2

The World-honored One administered unto the sick
bhikkhu daily so long as he stayed in that place. And the
governor of the city came to the Buddha to do him re-
verence, and having heard of the service which the Lord
did in the vihara asked the Blessed One about the previous
existence of the sick monk, and the Buddha said: 3

"In days gone by there was a wicked king who used to
extort from his subjects all he could get; and he ordered
one of his officers to lay the lash on a man of eminence.
The officer little thinking of the pain he inflicted upon
others, obeyedj but when the victim of the king's wrath
begged for mercy, he felt compassion and laid the whip
lightly upon him. Now the king was reborn as Devadatta,
who was abandoned by all his followers, because they were
no longer willing to stand his severity and he died miser-
able and foil of penitence. The officer is the sick bhikkhu,
who having often given offence to his brethren in the
vihara was left without assistance in his distress. The
eminent man, however, who was unjustly beaten and beg-
ged for mercy was the Bodhisatta; he has been reborn as
the Tathagata. It is now the Jot of the Tathagata to help
the wretched officer as he had mercy on him." 4

And the World-honored One repeated these lines: "He
who inflicts pain on the gentle, or falsely accuses the in-

114

nocent, will inherit one of the ten great calamities. But
he who has learned to suffer with patience will be purified
snd will be the chosen instrument for the alleviation of
suffering." 5

The diseased bhikkhu on hearing these words turned to
the Buddha, confessed his ill-natured temper and repented,
and with a heart cleansed from error did reverence unto
the Lord. 6

LXXXVIL
THE PATIENT ELEPHANT.

While the Blessed One was residing in the Jetavana,
there was a householder living in Savatthi known to all his
neighbors as patient and land, but his relatives were wicked
and contrived a plot to rob him. One day they came to
the householder and often worrying him with all kinds of
threats took away a goodly portion of his property. He
did not go to court, nor did he complain, but tolerated
with great forbearance the wrongs he suffered. i

The neighbors wondered and began to talk about it, and
rumors of the affair reached the ears of the brethren in
Jetavana. While the brethren discussed the. occurrence in
the assembly hall, the Blessed One entered and asked
"What was the topic of your conversation?" And they
told him. i

Said the Blessed One: "The time will come when the
wicked relatives will find their punishment O brethren,
this is not the first time that this occurrence took place;
it has happened before", and he told them a world-old
tale. 3

Once upon a time, when Brahmadatta was king of Be-
nares, the Bodhisatta was born in the Himalaya region as

an elephant* He grew up strong und big, and ranged the
hills and mountains, the peaks and caves of the tortuous
woods in the valleys. Once as he went he saw a pleasant
tree, and took his food, standing under it. 4

Then some impertinent monkeys came down out of the
tree, and jumping on the elephant's back, insulted and tor-
mented him greatly; they took hold of his tusks, pulled
his tail and disported themselves, thereby causing him much
annoyance. The Bodhisatta, being full of patience, kind-
liness and mercy, took no notice at all of their miscon-
duct which the monkeys repeated again and again. 5

One day the spirit that lived in tie tree, standing upon
the tree-trunk, addressed the elephant saying, "My lord
elephant, why dost thou put up with the impudence of
these bad monkeys?" And he asked the question in a
couplet as follows: 6

"Why dost thou patiently endure each freak

These mischievous and selfish monkeys wreak^' 7

The Bodhisatta, on hearing this, replied, ,,If, Tree-sprite,
I cannot endure these monkeys' ill treatment without abus-
ing their birth, lineage and persons, how can I walk in the
eightfold noble path? But these monkeys will do the same
to others thinking them to be like me. If they do it to any
rogue elephant, he will punish them indeed, and I shall be
delivered both from their annoyance and the guilt of hav-
ing done harm to others." , 8

Saying this he repeated another stanza: p

"If they will treat another one like me,

He will destroy thenv, and I shall be free." 10

A few days after, the Bodhisatta went elsewhither, and
another elephant, a savage beast, came and stood in his
place. The wicked monkeys thinking him to be like the
old one, climbed upon his back and did as before. The

rogue elephant seized the monkeys with his trunk, threw
them upon the ground, gored them with his tusk and
trampled them to mincemeat under his feet. n

When the Master had ended this teaching, he declared
the truths, and identified the births, saying: "At that time
the mischievous monkeys were the wicked relatives of the
good man, the rogue elephant was the one who will punish
them, but the virtuous noble elephant was the Tathagata
himself in a former incarnation." 1 2.

After this discourse one of the brethren rose and asked
leave to propose a question and when permission was
granted he said: "I have heard the doctrine that wrong
should be met with wrong and the evil doer should be
checked by being made to suffer, for if this were not done
evil would increase and good would disappear. What shall
we do?" 13

Said the Blessed One: "Nay, I will tell you: Ye who
have left the world and have adopted this glorious faith of
putting aside selfishness, ye shall not do evil for evil nor
return hate for hate. Nor do ye think that ye can destroy
wrong by retaliating evil for evil and thus increasing wrong.
Leave the wicked to their fate and their evil deeds will
sooner or later in one way or another bring on their
own punishment." And the Tathagata repeated these
stanzas: 14

"Who harmed), him that doth no harm

And striketh him that striketh not, r

Shall gravest punishment incur

The which his wickedness begot, 15

"Some of the greatest ills in life

Either a loathsome dread disease,

Or dread old age, or loss of mind,

Or wretched pain without surcease, i<

"Or conflagration, loss of wealth $
Or of his nearest kin he shall
See some one die that's dear to him,
And then he'll be reborn in hell."

THE LAST DAYS.

LXXXVIII. ,
THE CONDITIONS OF WELFARE.

WHEN the Blessed One was residing
on the mount called Vulture's Peak,
near Rajagaha, Ajatasattu the king ofMagadha,
who reigned in the place of Bimbisara, planned
an attack on the Vajjis, and he said to Vassa-
kara, his prime minister: "I will root out the
Vajjis, mighty though they be. I will destroy
the Vajjis; I will bring them to utter ruin!
Come now, O Brahman, and go to the
Blessed One; inquire in my name for his
health, and tell him my purpose. Bear care-
fully in mind what the Blessed One may say,
and repeat it to me, for the Buddhas speak
nothing untrue." r

When Vassakara, the prime minister, had
greeted the Blessed One and delivered his
message, the venerable Ananda stood behind

A

t^

m

the Blessed One and fanned him, and the Blessed One
said to him: "Hast them heard, Ananda, that the Vajjis hold
full and frequent public assemblies?" z

"Lord, so I have heard," replied he. 3

"So long, Ananda," said the Blessed One, "as the Vajjis
hold these full and frequent public assemblies, they may
be expected not to decline, but to prosper. So long as
they meet together in concord, so long as they honor their
elders, so long as they respect womanhood, so long as they
remain religious, performing all proper rites, so long as they
extend the rightful protection, defence and support to the
holy ones, the Vajjis may be expected not to decline, but
to prosper." 4

Then the Blessed One addressed Vassakara and said:
"When I stayed, O Brahman, at Vesali, I taught the Vajjis
these conditions of welfare, that so long as they should
remain well instructed, so long as they will continue in the
right path, so long as they live up to the precepts of
righteousness, we could expect them not to decline, but
to prosper." 5

As soon as the king's messenger had gone, the Blessed
One had the brethren, that were in the neighborhood of
Rajagaha, assembled in the service-hall, and addressed them,
saying: <$

"I will teach you, O bhikkhus, the conditions of the wel-
fare of a community. Listen well, and I will speak. 7
"So long, O bhikkhus, as the brethren hold full and fre-
quent assemblies, meeting in concord, rising in concord,
and attending in concord to the affairs of the Sangha; so
long as they, O bhikkhus, do not abrogate that which ex-
perience has proved to be good, and introduce nothing
except such things as have been carefully tested; so long
as their elders practise justice; so long as the brethren
esteem, revere, and support their elders, and hearken unto
their words; so long as the brethren are not under the

no

influence of craving, but delight in the blessings of religion,
so that good and holy men shall come to them and dwell
among them in quiet; so long as the brethren shall not be
addicted to sloth and idleness; so long as the brethren
shall exercise themselves in the sevenfold higher wisdom
of mental activity, search after truth, energy, joy, modesty,
self-control, earnest contemplation, and equanimity of mind,
so long the Sangha may be expected not to decline,
but to prosper. 8

"Therefore, O bhikkhus, be full of faith, modest in heart,
afraid of sin, anxious to learn, strong in energy, active in
mind, and full of wisdom." p

LXXXIX.
SARIPUTTA'S FAITH.

The Blessed One proceeded with a great company of
the brethren to Nalanda"; and there he stayed in a mango
grove. i

Now the venerable Sariputta came to the place where
the Blessed One was, and having saluted him, took his seat
respectfully at his side, and said: "Lord! such faith have I
in the. Blessed One, that methinks there never has been,
nor will there be, nor is there now any other, who is
-greater or wiser than the Blessed One, that is to say, as
regards the higher wisdom." ^

Replied the Blessed One: "Grand and bold are the words
of thy mouth, Sariputta: verily, thou hast burst forth into
a song of ecstasy! Surely then thou hast known all the
Blessed Ones who in the long ages of the past have been
holy Buddhas?" 3

"Not so, O Lord!" said Sariputta. 4

And the Lord continued: "Then thou hast perceived all

the Blessed Ones who in the long ages of the future shall
be holy Buddhas?" 5

"Not so, O Lord!" 6

"But at least then, O Sariputta, thou knowest me as the
holy Buddha now alive, and hast penetrated my mind." 7
"Not even that, O Lord!" S

"Thou seest then, Sariputta, that thou knowest not the
hearts of the holy. Buddhas of the past nor the hearts of
those of the future. Why, therefore, are thy words so
grand and bold? Why burstest thou forth into such a
song of ecstasy?" $>

"O Lord! I have not the knowledge of the hearts of all
the Buddhas that have been and are to come, and now are.
I only know the lineage of the faith. Just as a king, Lord,
might have a border city, strong in its foundations, strong
in its ramparts and with one gate only; and the king might
have a watchman there, clever, expert, and wise^ to stop
all strangers and admit only friends. And on going over
the approaches all about the city, he might not be able so
to observe all the joints and crevices in the ramparts of that
city as to know where such a small creature as a cat could
get out. That might well be. Yet all living beings of
larger size that entered or left" the city, would have to pass
through that gate. Thus only is it, Lord, that I know the
lineage of the faith. I know that the holy Buddhas of the
past, putting away all lust; ill-will, sloth, pride, and doubt,
knowing all those mental faults which make men weak,
training their minds in the four kinds of mental activity, "
thoroughly exercising themselves in the sevenfold higher
wisdom, received the full fruition of Enlightenment. And
I know that the holy Buddhas of the times to come will
do the same. And I know that the Blessed One, the holy
Buddha of to-day, has done so now." 10

"Great is thy faith, O Sariputta," replied the Blessed One,
"but take heed that it be well grounded." u

xc.

PATALIPUTTA.

When the Blessed One had stayed as long as convenient
^t Nalanda, he went to Pataliputta, the frontier town of
Magadha; and when the disciples at Pataliputta heard of
his arrival, they invited him to their village rest-house. And
the Blessed One robed himself, took his bowl and went
with the brethren to the rest-house. ITiere he washed his
feet, entered the hall, and seated himself against the center
pillar, with his face towards the east. The brethren, also,
having washed their feet, entered the hall, and took their
seats round the Blessed One, against the western wall,
facing the east. And the lay devotees of Pataliputta, having
also washed their feet, entered the hall, and took their seats
opposite the Blessed One, against the eastern wall, facing
towards the west, i

Then the Blessed One addressed the lay-disciples of Pa-
taliputta, and he said: z

"Fivefold,*O householders, is the loss of the wrortg-doer
through his want of rectitude. In the first place, the wrong-
doer, devoid of rectitude, falls into great poverty through
sloth; in the next place, his evil repute gets noised abroad;
thirdly, whatever society he enters, whether of Brahmans,
nobles, heads of houses, or samanas, he enters shyly and
confusedly; fourthly, he is full of anxiety when he dies;
and lastly, on the dissolution of the body after death, his
mind remains in an unhappy state. Wherever his karma
continues, there will be suffering and woe. This, O house-
holders, is the fivefold loss of the evil-doer! 3

"Fivefold, O householders, is the gain of the well-doer
through his practice of rectitude. In the first place the
well-doer, strong in rectitude, acquires property through
his industry; in the next place, good reports of him are
spread abroad; thirdly, whatever society he enters, whether

of nobles, Brahmans, heads of houses, or members of the
order, he enters with confidence and self-possession; fourth-
ly, he dies without anxiety; and, lastly, on the dissolution
of the body after death, his mind remains in a happy state.
Wherever his karma continues, there will be heavenly bliss
and peace. This, O householders, is the fivefold gain of
the well doer." 4

When the Blessed One had taught the disciples, and
incited them, and roused them, and gladdened them far
into the night with religious edification, he dismissed them,
saying, "The night is far spent, O householders. It is time
for you to do what ye deem most fit," 5

"Be it so, Lord!" answered the disciples of Pataliputta,
and rising from their seats, they bowed to the Blessed One,
and keeping him on their right hand as they passed him,
they departed thence. 6

While the Blessed One stayed at Pataliputta, the Mng of
Magadha sent a messenger to the governor of Pataliputta
to raise fortifications for the security of the town. 7

And the Blessed One seeing the laborers at work predicted
the future greatness of the place, saying: "The men who
build the fortress act -as if they had consulted higher powers.
For this city of Pataliputta will be a dwelling-place of busy
men and a center for the exchange of all kinds of goods.
But three dangers hang over Pataliputta, that of fire, that
of water, that of dissension." $

When the governor heard of the prophecy of Pataliputta's
future, he greatly rejoiced and named the city-gate through
which the Buddha had gone towards the river Ganges, "The
Gotama Gate." 9

Meanwhile the people living on the banks of the Ganges
arrived in great numbers to pay reverence to the Lord of
the world; and many persons asked him to do them the
honor to cross over in their boats. But the Blessed One
considering the number of the boats and their beauty did

"4

not want to show any partiality, and by accepting the in-
vitation of one to offend all the others. He therefore
crossed the river without any boat, signifying thereby that
the rafts of asceticism and the gaudy gondolas of religious
ceremonies were not staunch enough to weather the storms
of Samsara, while the Tathagata can walk dry-shod over the
ocean of worldliness. i o

And as the city gate was called after the name of the
Tathagata so the people called this passage of the river
"Gotama Ford." n

XCI.
THE MIRROR OF TRUTH.

The Blessed One proceeded to the village Nadika with
a great company of brethren and there he stayed at the
Brick Hall. And the venerable Ananda went to the Blessed
One and mentioning to him the names of the brethren
and sisters that had died, anxiously inquired about their
fate after death, whether they had been reborn in animals
or in hell, or as ghosts, or in any place of woe. i

And the Blessed One replied to Ananda and said: ^

"Those who have died after the complete destruction of
the three bonds of lust, of covetousness and of the ego-
tistical cleaving to existence, need not fear the state after
death. They will not be reborn in a state of suffering;
their minds will not continue as a karma of evil deeds or
sin, but are assured of final salvation. 3

"When they die, nothing will remain of them but their
good thoughts, their righteous acts, and the bliss that pro-
ceeds from truth and righteousness. As rivers must at last
reach the distant main, so their minds will be reborn in
higher states of existence and continue to be pressing on

to their ultimate goal which is the ocean of truth, the eter-
nal peace of Nirvana. 4

"Men are anxious about death and their fate after death;
but consider, it is not at all strange, Ananda, that a. human
being should die. However, that thou shouldst Inquire
about them, and having heard the truth still be anxious
about the dead, this is wearisome to the Blessed One. I
will, therefore, teach thee the mirror of truth and let the
faithful disciple repeat it: 5

" 'Hell is destroyed for me, and rebirth as an animal, or
a ghost, or in any place of woe. I am converted; I am
no longer liable to be reborn in a state of suffering, and
am assured of final salvation.' 6

"What, then, Ananda, is this mirror of truth? It is the
consciousness that the elect disciple is in this world poss-
essed of faith in the Buddha, believing the Blessed One to
be the Holy One, the Fully-englightened One, wise, upright,
happy, world-knowing, supreme, the Bridler of men's way-
ward hearts, the Teacher of gods and men, the blessed
Buddha. 7

"It is further the consciousness that the disciple is poss-
essed of faith in the truth, believing the truth to have been
proclaimed by the Blessed One, for the benefit of the
world, passing not away, welcoming all, leading to salvation,
to which through truth the wise will attain, each one by
his own efforts. 8

'And, finally, it is the consciousness that the disciple is
possessed of faith in the order, believing in the efficacy of
a union among those men and women who are anxious
to walk in the noble eightfold path? believing this church
of the Buddha, of the righteous, the upright, the just, the
law-abiding, to be worthy of honor, of hospitality, of gifts,
and of reverence; to be the supreme sowing-ground of
merit for the world; to be possessed of the virtues beloved
by the good, virtues unbroken, intact, unspotted, unblemished,

216

virtues which make men truly free, virtues which are praised
by the wise, are untarnished by the desire of selfish aims,
either now or in a future life, or by the belief in the
efficacy of outward acts, and are conducive to high and
holy thought. p

"This is the mirror of truth which teaches the straightest
way to enlightenment which is the common goal of all
living creatures. He who possesses the mirror of truth is
free from fear$ he will find comfort in the tribulations
of life, and his life will be a blessing to all his fellow-
creatures." 10

XCII.

AMBAPALI.

Then the Blessed One proceeded with a great number
of brethren to Vesali, and he stayed at the grove of the
courtesan AmbapalL And he said to the brethren: "Let
a brother, O bhikkhus, be mindful and thoughtful. Let a
brother, whilst in the world, overcome the grief which
arises from bodily craving, from the lust of sensations, and
from the errors of wrong reasoning. Whatever you do,
act always in full presence of mind. Be thoughtful in eating
and drinking, in walking or standing, in sleeping or waking,
while talking or being silent." i

When the courtesan Ambapall heard that the Blessed
One was staying in her mango grove, she was exceedingly
glad and went in a carriage as far as the ground was pass-
able for- carriages. There she alighted and thence proceed-
ing to the place where the Blessed One was, she took her
seat respectfully at his feet on one side. As a prudent
woman goes forth to perform her religious duties, so she
appeared in a simple dress without any ornaments, yet
beautiful to look upon. *

15* 2-17

And the Blessed One thought to himself: "This woman
moves in worldly circles and is a favorite of longs and
princes; yet is her heart calm and composed. Young in
years, rich, surrounded by pleasures, she is thoughtful and
steadfast. This, indeed, is rare in the world. Women, as
a rule, are scant in wisdom and deeply immersed in vanity j
but "she, although living in luxury, has acquired the wisdom
of a master, taldng delight in piety, and able to receive the
truth in its completeness." 3

When she was seated, the Blessed One instructed, aroused,
and gladdened her with religious discourse. 4

As she listened to the law, her face brightened with
delight. Then she rose and said to the Blessed One: "Will
the Blessed One do me the honor of taking his meal, to-
gether with the brethren, at my house to-morrow?" And
the Blessed One gave, by silence, his consent. 5

Now, the Licchavi, a wealthy family of princely rank,
hearing that the Blessed One had arrived at Vesali and was
staying at Ambapali's grove, mounted their magnificent car-
riages, and proceeded with their retinue to the place where
the Blessed One was. And the Licchavi were gorgeously
dressed in bright colors and decorated with costly jewels. 6

And Ambapali drove up against the young Licchavi, axle
to axle, wheel to wheel, and yoke to yoke, and the Licchavi
said to Ambapali, the courtesan: "How is it, Ambapali, that
you drive up against us thus?" 7

"My lords," said she, "I have just invited the Blessed
One and his brethren for their to-morrow's meal" 8

And the princes replied: "Ambapali! give up this meal
to us for a hundred thousand." 5>

"My lords, were you to offer all Vesali with its subject
territory, I would not give up so great an honor!" 10

Then the Licchavi went on to Ambapali's grove. n

When the Blessed One saw the Licchavi approaching
in the distance, he addressed the brethren, and said: "O

zzS

\r^:^*>^^

$t t % % f I * 4 '% ^ <% li
' > '4: %'<%'<# " <% "% <% <% -{S
3 ^? ^ 4? jb 1 ^ rfe .-4;. ^r, ^.Kj.

tsr p^^]

brethren, let those of the brethren who have never seen
the gods gaze upon this company of the Licchavi, for they
are dressed gorgeously, like immortals." n

And when they had driven as far as the ground was
passable for carriages, the Licchavi alighted and went on
foot to the place where the Blessed One was, taking their
seats respectfully by his side. And when they were thus
seated, the Blessed One instructed, aroused, and gladdened
them with religious discourse. 13

Then they addressed the Blessed One and said: "Will
the Blessed One do us the h'onor of taking his meal, to-
gether with the brethren, at our, palace to-morrow?" 14

"O Licchavi," said the Blessed One, "I have promised
to dine to-morrow with Ambapali, the courtesan." 15

Then the Licchavi, expressing their approval of the words
of the Blessed One, arose from their seats and bowed down
before the Blessed One, and, keeping him on their right
hand as they passed him, they departed thence? but when
they came home, they cast up their hands, saying: "A
worldly woman has outdone us; we have been left behind
by a frivolous girl!" i<5

And at the end of the night Ambapali, the courtesan,
made ready in her mansion sweet rice and cakes, and on
the next day announced through a messenger the time to
the Blessed One, saying, "The hour, Lord, has come, and
the meal is ready!" 17

And the Blessed One robed himself early in the morning,
took his bowl, and went with the brethren to the place
where Ambapali's dwelling-house was; and when they had
come there they seated themselves on the seats prepared
for them. And Ambapali, the courtesan, set the sweet rice
and calces before the order, with the Buddha at their head,
and waited upon them till they refused to take more. 18

And when the Blessed One had finished his meal, the
courtesan had a low stool brought, and sat down at his

side, and addressed the Blessed One, and said: "Lord, I
present this mansion to the order of bhikkhus, of which
the Buddha is the chief. 7 ' 19

And the Blessed One accepted the gift; and after instruct-
ing, arousing, and gladdening her with religious edification,
he rose from his seat and departed thence. 20

XCIII.
THE BUDDHA'S FAREWELL ADDRESS.

When the Blessed One had remained as long as he
wished at Ambapall's grove, he went to Beluva, near Vesali.
There the Blessed One addressed the brethren, and said:
"O mendicants, take up your abode for the rainy season
round about Vesall, each one according to the place where
his friends and near companions may live. I shall enter
upon the rainy season here at Beluva." r

When the Blessed One had thus entered upon the rainy
season there fell upon him a dire sickness, and sharp pains
came upon him even unto death. But the Blessed One,
mindful and self-possessed, bore his ailments without com-
plaint.

Then this thought occurred to the Blessed One, "lc
would not be right for me to pass away from life without
addressing the disciples, without taking leave of the order.
Let me now, by a strong effort of the will, subdue this
sickness, and keep my hold on life till the allotted time
have come." 5,

And the Blessed One, by a strong effort of the will
subdued the sickness, and kept his hold on life till the time
he .fixed upon, should come. And the sickness abated. 4

Thus the Blessed One began to recover; and when he
had quite got rid of the sickness, he went out from the

131

monastery, and sat down on a seat spread out in the open
air. And the venerable Ananda, accompanied by many
other disciples, approached where the Blessed One was,
saluted him, and taking a seat respectfully on one side, said:
"I have beheld, Lord, how the Blessed One was in health,
and I have beheld how the Blessed One had to suffer. And
though at the sight of the sickness of the Blessed One
my body became weak as a creeper, and the horizon be-
came dim to me, and my faculties were no longer clear,
yet notwithstanding I took some little comfort from the
thought that the Blessed One would not pass away from
existence until at least he had left instructions as touching
the order." 5

And the Blessed One addressed Ananda in behalf of the
order, saying: 6

"What, then, Ananda, does the order expect of me? I
have preached the truth without making any distinction
between exoteric and esoteric doctrine; for in respect of
the truth, Ananda, the Tathagata has no such thing as the
closed fist of a teacher, who keeps some things back. 7

"Surely, Ananda, should there be any one who harbors
the thought, 'It is I who will lead the brotherhood, 7 or,
'The order is dependent upon me, 7 he should lay down
instructions, in any matter concerning the order. Now the
Tathagata, Ananda, thinks not that it is he who should lead
the brotherhood, or that the order is dependent upon him. 8

"Why, then, should the Tathagata leave instructions in
any matter concerning the order? p

"I am now grown old, O Ananda, and full of years; my
journey is drawing to its close, I have reached the sum of
my days, I am turning eighty years of age. 10

"Just as a worn-out cart can not be made to move along
without much difficulty, so the body of the Tathagata can
only be kept going with much additional care. 1 1

"It is only, Ananda, when the Tathagata, ceasing to

attend to any outward thing, becomes plunged in that
devout meditation of heart which is concerned with no
bodily object, it is only then that the body of the Tatha-
gata is at ease. IJ

"Therefore, O Ananda, be ye lamps unto yourselves.
Rely on yourselves, and do not rely on external help. 13

"Hold fast to the truth as a lamp. Seek salvation alone
in the truth. Look not for assistance to any one besides
yourselves. X 4

"And how, Ananda, can a brother be a lamp unto him-
self, rely on himself only and not on any external help,
holding fast to the truth as' his lamp and seeking salvation
in the truth alone, looking riot for assistance to any one
besides himself? J 5

"Herein, O Ananda, let a brother, as he dwells in the
body, so regard the body that he, being stre-nuous, thought-
ful, and mindful, may, whilst in the world, overcome the
grief which arises from the body's cravings. 1 6

"While subject to sensations let him continue so to
regard, the sensations that he, being strenuous, thoughtful,
and mindful, may, whilst in the world, overcome the grief
which arises from the sensations. 1 7

"And so, also, when he thinks or reasons, or feels, let
him so regard his thoughts that being strenuous, thought-
ful, and mindful he may, whilst in the world, overcome
the grief which arises from the craving due to ideas, or to
reasoning, or to feeling. l *

"Those who, either now or after I am dead, shall be
lamps unto themselves, relying upon themselves only and
not relying upon any external help, but holding fast to
the truth as their lamp, and seeking their salvation in the
truth alone, and shall not look for assistance to any one
besides theinselves, it is they, Ananda, among my bhikkhus,
who shall reach the very topmost height! But they must
be anxious to learn." *9

234

XCIV.
THE BUDDHA ANNOUNCES HIS DEATH.

Said the Tathagata to Ananda: "In former years, Ananda,
Mara, the Evil One, approached the holy Buddha three
times to tempt him. i

"And now, Ananda, Mara, the Evil One, came again to-
day to the place where I was, and, standing beside me,
addressed me in the same words as he did when I was
resting under the shepherd's Nigrodha tree on the bank of
the Nerafijara river: 'Be greeted, thou Holy One. Thou
hast attained the highest bliss and it is time for thee to
enter into the final Nirvana.' ^

"And when Mara had thus spoken, Ananda, I answered
him and said: 'Make thyself happy, O wicked one; the final
extinction of the Tathagata shall take place before long.' " 3

And the venerable Ananda addressed the Blessed One
and said: "Vouchsafe, Lord, to remain with us, O Blessed
One! for the good and the happiness of the great multi-
tudes, out of pity for the world, for the good and the gain
of makind!" 4

Said the Blessed One: "Enough now, Ananda, beseech
not the Tathagata!" 5

And again, a second time, the venerable Ananda besought
the Blessed One in the same words. And he received from
the Blessed One the same reply. 6

And again, the third time, the venerable. Ananda besought
the Blessed One to live longer; and the Blessed One said:
"Hast thou faith, Ananda?" 7

Said Ananda: "I have, my Lord!" 8

And the Blessed One, seeing the quivering eyelids of
Ananda, read the deep grief in the heart of his beloved
disciple, and he asked again: "Hast thou, indeed, faith, An-
anda?'* 9

And Ananda said: "I have faith, my Lord." 10

135

Than the Blessed One continued: "It" thou hast ralth,
Ananda, in the wisdom of the Tathagata, why, then, Ananda,
dost thou trouble the Tathagata even until the third time?
Have I not formerly declared to you that it is in the very
nature of all compound things that they must be dissolved
again. We must separate ourselves from all things near and
dear to us, and must leave them. How then, Ananda, can
it be possible for me to remain, since everything that is
born, or brought into being, and organized, contains within
itself the inherent necessity of dissolution? How, then, can
it be possible that this body of mine should not be dissolv-
ed? No such condition can exist! 'And this mortal exi-
stence, O Ananda, has been relinquished, cast away, re-
nounced, rejected, and abandoned by the Tathagata." n

And the Blessed One said to Ananda: "Go now, Ananda,
and assemble in the Service Hall such of the brethren as
reside in the neighborhood of Vesali." i ^

Then the Blessed One proceeded to the Service Hall,
and sat down there on the mat spread out for him. And
when he was 'seated, the Blessed One addressed the breth-
ren, and said: 13

"O brethren, ye to whom the truth has been made
known, having thoroughly made yourselves masters of it,
practise it, meditate upon it, and spread it abroad, in order
that pure religion may last long and be perpetuated, in order
that it may continue for the good and happiness of the
great multitudes, out of pity for the world, and to the good
and gain of all living beings 1 14

"Star-gazing and astrology, forecasting lucky or unfortun-
ate events by signs, prognosticating good or evil, all these
are things forbidden. 15

"He who lets his heart go loose without restraint shall
not attain Nirvana; therefore, must we hold the heart in
check, and retire from worldly excitements an4 seek tran-
quillity of mind. 1 6

"Ear your food to satisfy your hunger, and drink to sa-
tisfy you thirst. Satisfy the^ necessities of life like the but-
terfly that sips the flower, without destroying its fragrance
or its texture. 17

"It is through not understanding and grasping the four
truths, O brethren, that we have gone astray so long, and
wandered in this weary path of transmigrations, both you
and I, until we have found the truth. 18

"Practise the earnest meditations I have taught you. Con-
tinue in the great struggle against sin. Walk steadily in
the roads of saintship. Be strong in moral powers. Let
the organs of your spiritual sense be quick. When the
seven kinds of wisdom enlighten your mind, you will find
the noble, eightfold path that leads to Nirvana. rp

"Behold, O brethren, the final extinction of the Tatha-
gata will take place before long. I now exhort you, saying:
A11 component things must grow old and be dissolved
again. Seek ye for that which is permanent, and work
out your salvation with diligence.'" 20

XCV.
CHUNDA, THE SMITH.

And the Blessed One went to Pava. , i

When Chunda, the worker in metals, heard that the Blessed

One had come to Pava and was staying in his mango grove,

he came to the Buddha and respectfully invited him and

the brethren to take their meal at his house. And Chunda

prepared rice-cakes and a dish of dried boar's meat. i

When the Blessed One had eaten the food prepared by

Chunda, the worker in metals, there fell upon him a dire

sickness, and sharp pain came upon him even unto death.

But the Blessed One, mindful and self-possessed, bore it
without complaint. 9

And the Blessed One addressed the venerable Ananda,
and said: "Come, Ananda, let us go on to Kusinara." 4

On his way the Blessed One grew tired, and he went
aside from the road to rest at the foot of a tree, and said:
"Fold the robe, I pray thee, Ananda, and spread it out for
me. I am weary, Ananda, and must rest awhile 1" * 5

"Be it so, Lord!" said the venerable Ananda; and he
spread out the robe folded fourfold. 6

The Blessed One seated himself, and when he was seated
he addressed the venerable Anandaj and said: "Fetch me
some water, I pray thee, Ananda. I am thirsty, Ananda,
and would drink." 7

When he had thus spoken, the venerable Ananda said to
the Blessed One: "But just now, Lord, five hundred carts
have gone across the brook and have stirred the water; but
a river, O Lord, is not far off. Its water is clear and pleas-
ant, cool and transparent, and it is easy to get down to
it. There the Blessed One may both drink water and cool
his limbs." 8

_ A second time the Blessed One addressed the venerable
Ananda, saying: "Fetch me some water, I pray thee Ananda,
I am thirsty, Ananda, and would drink." 9

And a second time the venerable Ananda said: "Let us
go to the river." ro

Then the third time the Blessed One addressed the
venerable Ananda, and said: "Fetch me some water, I
pray thee, Ananda, I am thirsty, Ananda, and would
drink." * 1 1

"Be it so, Lord!" said the venerable Ananda in assent to
the Blessed One$ and, taking a bowl, he went down to
the streamlet. And lo! the streamlet, which, stirred up by
wheels, had become muddy, when the venerable Ananda
came up to it, flowed clear and bright and free from

all turbidity. And he thought: "How wonderful, how
marvelous is the great might and power of the Tatha-
gata!" * 12

Ananda brought the water in the bowl to the Lord,
saying: "Let the Blessed One take the bowl. Let the
Happy One drink the water. Let the Teacher of men and
gods quench his thirst." 13

Then the Blessed One drank of the water. 14

Now, at that time a man of low caste, named Pukkusa,
a young Malia, a disciple of Alara Kalama, was passing along
the high road from Kusinara to Pava. 15

And Pukkusa, the young Malla, saw the Blessed One
'seated at the foot of a tree. On seeing him, he went up
to the place where the Blessed One was, and when he had
corne there, he saluted the Blessed One and took his seat
respectfully on one side. Then the Blessed One instructed,
edified, and gladdened Pukkusa, the young Malla, with re-
ligious discourse. 16

Aroused and gladdened by the words of the Blessed
One, Pukkusa, the young Malla, addressed a certain man
who happened to pass by, and said: "Fetch me, I pray
thee, my good man, two robes of cloth of gold, burnished
and ready for wear." 17

"Be it so, ski" said that man in assent to Pukkusa, the
young Malla; and he brought two robes of cloth of gold,
burnished and ready for wear. 18

And the Malla Pukkusa presented the two robes of cloth
of gold, burnished and ready for wear, to the Blessed One,
saing: "Lord, these two robes of burnished cloth of gold
are ready for wear. May the Blessed One show me favor
and accept them at my hands!" , ip

The Blessed One said: "Pukkusa, robe me in one, and
Ananda in the other." 20

And the Tathagata's body appeared shining like a flame,
and he was beautiful above all expression. 21

239

And the venerable Ananda said to the Blessed One:
"How wonderful a thing is it, Lord, and how marvellous,
that the color or* the skin of the Blessed One should be so
clear, so exceedingly bright! When I placed this robe of
burnished cloth of gold on the body of the Blessed One,
lo! it seemed as if it had lost its splendor!" ^^

The Blessed One said: "There are two occasions on
which a Tathagata's appearance becomes clear and exceed-
ing bright. In the night, Ananda, in which a Tathagata
attains to the supreme and perfect insight, and in the night
in which he passes finally away in that utter passing away
which leaves nothing whatever of his earthly existence to
remain." _ 23

And the Blessed One addressed the venerable Ananda,
and said: "Now it may happen, Ananda, that some one
should stir up remorse in Chunda, the smith, by saying: 'It
is evil to thee, Chunda, and loss to thee, that the Tathagata
died, having eaten his last meal from thy provision.' Any
such remorse, Ananda, in Chunda, the smith, should be
checked by saying: 'It is good to thee, Chunda, and gain
to thee, that the Tathagata died, having eaten his kst meal
from thy provision. From the very mouth of the Blessed
One, O Chunda, have I heard, from his own mouth have I
received this saying, "These two offerings of food are of
equal fruit and of much greater profit than any other: the
offerings of food which a Tathagata accepts when he has
attained perfect enlightenment and when he passes away
by the utter passing away in which nothing whatever of
his earthly existence remains behind these two offerings
of food are of equal fruit and of equal profit, and of much
greater fruit and much greater profit than any other. There
has been laid up by Chunda, the smith, a karma redounding
to length of life, redounding to good birth, redounding to
good fortune, redounding to good fame, redounding to the
inheritance of heaven and of great power." In this way,

Z40

Ananda, should be checked any remorse in Chunda, the
smith," H

Then the Blessed One, perceiving that death was near,
uttered these words: "He who gives away shall have real
gain. He who subdues himself shall be free, he shall cease
to be a slave of passions. The righteous man casts off evilj
and by rooting out lust, bitterness, and illusion, do we
reach Nirvana." 2 5

XCVI.
METTEYYA.

The Blessed One proceeded with a great company of
the brethren to the sala grove of the Mallas, the Upavattana
of Kusinara on the further side of the river Hirannavati,
and when he had arrived he addressed the venerable Ananda,
and said: "Make ready for me, I pray you, Ananda, the
couch with its head to the north, between the twin sala
trees. I am weary, Ananda, and wish to lie down." i

"Be it so, Lord!" said the venerable Ananda, and he
spread a couch with its head to the north, between the
twin sala trees. And the Blessed One laid himself down,
and he was mindful and self-possessed, i

Now, at that time the twin sala trees were full of bloom
with flowers out of season; and heavenly songs came waft-
ed from the sides, out of reverence for the successor of
the Buddhas of old. And Ananda was filled with wonder
that the Blessed One was thus honored. But the Blessed
One said: "Not by such events, Ananda, is the Tathagata
rightly honored, held sacred, or revered. But the brother
or the sister, the devout man or the devout woman, who
continually fulfils all the greater and the lesser duties, walk-
ing according to the precepts, it is they who rightly honor,

16 ' H 1

hold sacred, and revere the Tathagata with the worthiest
homage. Therefore, O Ananda, be ye constant in the
fulfilment of the greater and of the lesser duties, and walk
according to the precepts; thus, Ananda, will ye honor the
Master.' 7 5

Then the venerable Ananda went into the vihara, and
stood leaning against the doorpost, weeping at the thought:
"Alas! I remain still but a learner, one who has yet to work
out his own perfection. And the Master is about to pass
away from me he who is so kind!" 4

Now, the Blessed One called the brethren, and said:
"Where, O brethren, is Ananda?" 5

And one of the brethren went and called Ananda. And
Ananda- came and said to the Blessed One: "Deep darkness
reigned for want of wisdom; the world of sentient crea-
tures was groping for want of light; then the Tathagata lit
up the lamp of wisdom, and now it will be extinguished
again, ere he has brought it out." 6

And the Blessed One said to the venerable Ananda, as
he sat there by his side: 7

"Enough, Ananda! Let not thy self be troubled; do not
weep! Have I not already, on former occasions, ,told you
that it is in the very nature of all things most near and
dear unto us that we must separate from them and leave
them? ' 8

"The foolish man conceives the idea of 'self,' the wise
man sees there is no ground on which to build the idea
of 'self,' thus he has a right conception of the world and
well concludes that all compounds amassed by sorrow will
be dissolved again, but the truth will remain. <?

"Why should I preserve this body of flesh, when the
body of the excellent law will endure? I am resolved;
having accomplished my purpose and attended to the work
set me, I look for rest! 10

"For a long time, Ananda, thou hast, been very near to

me by thoughts and acts of such love as never varies and
Is beyond all measure. Thou hast done well, Ananda! Be
earnest in effort and thou too shalt soon be free from the
great evils, from sensuality, from selfishness, from delusion,
and from ignorance!' 7 n

And Ananda, suppressing his tears, said to the Blessed
One: "Who shall teach us when thou art gone?" iz

And the Blessed One replied: "I am not the first Buddha
who came upon earth, nor shall I be the last. In due time
another Buddha will- arise in the world, a Holy One, a
supremely enlightened One, endowed with wisdom in con-
duct, auspicious, knowing the universe, an incomparable
leader of men, a master of angels and mortals. He will
reveal to you the same eternal truths which I have taught
you. He will preach his religion, glorious in its origin, glo-
rious at the climax, and glorious at the goal, in the spirit and
in the letter. He will proclaim a religious life, wholly per-
fect and pure; such as I now proclaim." 13

Ananda said: "How shall we know him?" 14

The Blessed One said: "He will be known as Metteyya,
which means ( he whose name is kindness.'" ij

XCVU

THE BUDDHA'S FINAL ENTERING INTO NIRVANA;

Then the Mallas, with their young men and maidens and

their wives, being grieved, and sad, and afflicted at heart,

went to the Upavattana, the sala grove of the Mallas, and

wanted to see the Blessed One, in order to partake of the

bliss that devolves upon those who are in the presence of

the Holy One. i

And the Blessed One addressed them and said: z

"Seeking the way, ye must exert yourselves and strive

M5

with diligence. It is not enough to have seen me! Walk
as I have commanded you$ free yourselves from the tangled
net of sorrow. Walk in the path with steadfast aim. $

"A sick man may be cured by the healing power of me-
dicine and will be rid of all his ailments without beholding
the physician. ^

"He who does not do what I command sees me in vain.
This brings no profit. Whilst he who Jives far off from
where I am and yet walks righteously is ever near me. 5'

"A man may dwell beside me, and yet, being disobedient,
be far away from me. Yet he who obeys the Dharma will
always enjoy the bliss of the Tathagata's presence." 6

Then the mendicant Subhadda went to the sala grove
of the Mallas and said to the venerable Ananda: "I have
heard from fellow mendicants of mine, who were deep
stricken in years and teachers of great experience: 'Some-
times and full seldom to T^hagatas appear in the world,
the holy Buddhas.' Now it is said that to-day in the last
watch of the night, the final passing away of the samana
Gotama will take place. My mind is full of uncertainty,
yet have I faith in the samana Gotama and trust he will be
able so to present the truth that I may become rid of my
doubts. O that I might be allowed to see the samana
Gotamal" 7

When he had thus spoken the venerable Ananda said to
eke mendicant Subhadda: "Enough! friend Subhadda. Trouble
fnot the Tathagata. The Blessed One is weary." 8

Now the Blessed One overheard this conversation of the
venerable Ananda with the mendicant Subhadda. And the
Blessed One called the venerable Ananda, and said: "Ananda!
Do not keep out Subhadda. Subhadda may be allowed to
see the Tathagata. Whatever Subhadda will ask of me, he
will ask from a desire for knowledge, and not to annoy
me, and whatever I may say in answer to his questions, that
he will quickly understand." p

246

Then the venerable Ananda said to Subhadda the men-
dicant: "Step in, friend Subhadda; for the Blessed One gives
thee leave." 10

When the Blessed One had instructed Subhadda, and
aroused and gladdened him with words of wisdom and
comfort, Subhadda said to the Blessed One: n

"Glorious Lord, glorious Lord! Most excellent are the
words of thy mouth, most excellent! They set up that
which has been overturned, they reveal that which has been
hidden. They point out the right road to the wanderer
who has gone astray. They bring a lamp into the dark-
ness so that those who have eyes to see can see. Thus,
Lord, the truth has been made known to me by the Blessed
One and I take my refuge in the Blessed One, in the Truth,
and in the Order. May the Blessed One accept me as a
disciple and true believer, from this day forth as long as life
endures. 1 ' 1 z

And Subhadda, the mendicant, said to the venerable
Ananda: "Great is thy gain, friend Ananda, great is thy
good fortune, that for so many years thou hast been sprin-
kled with the sprinkling of disciple ship in this brotherhood
at the hands of the Master himself!" 1 3

Now the Blessed One -addressed the venerable Ananda,
and said: "It may be, Ananda, that in some of you the
thought may arise, 'The word of the Master is ended, we
have no teacher more!' But it is not thus, Ananda, that
you should regard it. It is true that no<more shall I receive
a body, for all future sorrow has now forever passed away.
But though this body will be dissolved, the Tathagata re-
mains. The truth and the rules of the order which I have
set forth and laid down for you all, let them, after I am
gone, be a teacher unto you. When I am gone, Ananda,
let the order, if it should so wish, abolish all the lesser and
minor precepts." 14

Then the Blessed One addressed the brethren, and said:

1 47

"There may be some doubt or- misgiving in the mind of
a brother as to the Buddha, or the truth, or the path. Do
not have to reproach yourselves afterwards with the thought,
c We did not inquire of the Blessed One when we were
face to face with him.' Therefore inquire now, O brethren,
inquire freely." 15

And the brethren remained silent. 16

Then the venerable Ananda said to the Blessed- One:
"Verily, I believe that in this whole assembly of the brethren
there is not one brother who has any doubt or misgiving
as to the Buddha, or the truth, or the path!" 17

Said the Blessed One: "It is out of the fullness of faith
that thou hast spoken, Ananda! But, Ananda, the Tathagata
knows for certain that in this whole assembly of the brethren
there is not one brother who has any doubt or misgiving
as to the Buddha, or the truth, or the path! For even the
most backward, Ananda, of all these brethren has become
converted, and is assured of final salvation." i 8

Then the Blessed One addressed the brethren and said:
"If ye now know the Dharma, the cause of all suffering,
and the path of salvation, O disciples, will ye then say:
We respect the Master, and out of reverence foi; the Master
do we thus speak?'" ip

The brethren replied: "That we shall not, O Lord." 2.0

And the Holy One continued: n

"Of those beings who live in ignorance, shut up and con-
fined, as it were, in an egg, I have first broken the egg-
shell of ignorance and alone in the universe obtained the
most exalted, universal Buddhahood. Thus, O disciples, I
am the eldest, the noblest of beings. - 12.

"But what ye speak, O disciples, is it not even that
which ye have yourselves known, yourselves seen, your-
selves realised?" 13

Ananda and the brethren said: "It is, O Lord." 14.

Once more the Blessed One began to speak: "Behold

now, brethren," said he, "I exhort you, saying, 'Decay is
inherent in all component things, but the truth will remain
forever!* Work out your salvation with diligence 1" This'
was the last word of the Tathagata. Then the Tathagata
fell into a deep meditation, and having passed through the
four jhanas, entered Nirvana. 25

When the Blessed One entered Nirvana there arose, at
his passing out of existence, a mighty earthquake, terrible
and awe-inspiring: and the thunders of heaven burst forth,
and of those of the brethren who were not yet free from
passions some stretched out their arms and wept, and
some fell headlong on the ground, in anguish at the thought:
"Too soon has the Blessed One died! Too soon has the
Happy One passed away from existence! Too soon has
the Light of the world gone out!" ^6

Then the venerable Anuruddha exhorted the brethren
and said: "Enough, my brethren! Weep not, neither lament!
Has not the Blessed One formerly declared this to us, that
it is in the very nature of all things near and dear unto
us, that we must separate from them and leave them, since
everything that is born, brought into being, and organized,
contains witEin itself the inherent necessity of dissolution?
How then can it be possible that the body of the Tatha-
gata should not be dissolved? No such condition can exist!
Those who are free from passion will bear the loss, calm
and self-possessed, mindful of the truth he has taught
us." 27

And the venerable Anuruddha and the venerable Ananda
spent the rest of the night in religious discourse. 28

Then the venerable Anuruddha said to the venerable
Ananda: "Go now, brother Ananda, and inform the Mallas
of Kusinara saying, 'The Blessed One has passed away: do,
then, whatsoever seemeth to you fit!'" 2p

And when the Mallas had heard this saying they were
grieved, and sad, and afflicted at heart. 30

249

.Then the Mallas of Kusinara gave orders to their atten-
dants, saying, "Gather together perfumes and garlands, and
all the music in Kusinara!" And the Mallas -of Kusinara
took the perfumes and garlands, and all the musical instru-
ments, and five hundred garments, and went to the sala
grove where the body of the Blessed One lay. There they
passed the day in paying honor and reverence to the re-
mains of the Blessed One, with hymns, and music, and
with garlands and perfumes, and in making canopies of
their garments, and preparing decorative wreaths, to hang
thereon. And they burned tie remains of the Blessed One
as they would do to the body of a king of kings. 3 1

When the funeral pyre was lit, the sun and moon with-
drew their shining, the peaceful streams on every side were
torrent-swollen, the earth quaked, and the sturdy forests
shook like aspen leaves, whilst flowers and leaves fell un-
timely to the ground, like scattered rain, so that all Kusinara
became strewn knee-deep with mandara flowers raining
down from heaven. 31

When the burning ceremonies were over, Devaputta
said to the multitudes that were assembled round the

P7 re: 33

"Behold, O brethren, the earthly remains of the Blessed
One have been dissolved, but the truth wlych he has taught
us lives in our minds and cleanses us from all error. 34
"Let us, then, go out into die world, as compassionate
and merciful as our great master, and preach to all" living
beings the four noble truths and the eightfold path of
righteousness, so that all mankind may attain to a final sal-
vation, taking refuge in the Buddha, the Dharma, and the
Sangha." 3 5

And when the Blessed One had entered into Nirvana,
and the Mallas had burned the body with such ceremonies
as would indicate that he was the great king of kings, am-
bassadors came from all the empires that at the time had

250

embraced his doctrine, to claim a share of the relics; and
the relics were divided into eight parts and eight dagobas
were erected for their preservation. One dagoba was erected
by the Mallas and seven others by the seven kings of those
countries, whose people had taken refuge in the Buddha. 36

151

CONCLUSION.

XCVIII.
THE THREE PERSONALITIES OF THE BUDDHA.

"IT THEN the Blessed One had passed away into Nir-
W vana, the disciples came together and consulted what
to do in order to keep the Dharma pure and uncorrupted
by heresies. *

And Upali rose, saying: *

"Our great Master used to say to the brethren: 'O bhik-
khus! after my final entrance into Nirvana you must reve-
rence and obey the law. Regard the law as your master.
The law is like unto a light that shines in the darkness,
pointing out the way; it is also like unto a precious jewel
to gain which you must shun no trouble, and be ready to
bring any sacrifice, even, should it be needed, your own
lives. Obey the Dharma which I have revealed to youj

follow it carefully and regard it in no way different from
myseE' . 3

"Such were the words of the Blessed One. 4

"The law, accordingly, which the Buddha has left us as
a precious inheritance has now become the visible body of
the TatMgata. Let us, therefore, revere it and keep it
sacred. For what is the use of erecting dagobas for relics,
if we neglect the spirit of the Master's teachings?" 5

And Anuruddha arose and said: 6

"Let us bear in mind, O brethren, that Gotama Sid-
dhattha has revealed the truth to us. He was the Holy One
and the Perfect One and the Blessed One, because the
eternal truth had taken abode in him. 7

"The Tathagata taught us that the truth existed before
he was born into this world, and will exist after he has
entered into the bliss of Nirvana. 8

"The Tathagata said: $>

"'The truth is omnipresent and eternal^ endowed with
excellencies innumerable, above all human nature, and in-
effable in its holiness. 7 10

"Now, let us bear in mind that not this or that law
which is revealed to us in the Dharma is the Buddha, but
the entire truth, the truth which is eternal, omnipresent,
immutable, and most excellent. n

"Many regulations of the Sangha are temporary 5 they
were prescribed because they suited the occasion and were
needed for some transient emergency. The truth, however,
is not temporary. ix

"The truth is not arbitrary nor a matter of opinion, but
can be investigated, and he who earnestly searches for the
truth will find it. 13

"The truth is hidden to the blind, but he who has the
mental eye sees the truth. The truth is Buddha's essence,
and the truth will remain the ultimate standard by which
we can discern false and true doctrines. 14

"Let us, then, revere the truth; let us inquire into the
truth and state it, and let us obey the truth. For the truth
is Buddha our Master, our Teacher, our Lord." 15

And Kassapa rose and said: 16

"Truly thou hast spoken well, O brother Anuraddha.
Neither is there any conflict of opinion on the meaning
of our religion, For the Blessed One possesses three per-
sonalities, and every one of them is of equal importance
to us. 17

"There is the Dharma Kaya, There is the Nirmana Kaya.
There is the Sambhoga Kaya. 18

"Buddha is the all-excellent truth, eternal, omnipresent,
and immutable. This is the Sambhoga Kaya which is in a
state of perfect bliss. 19

"Buddha is the all-loving teacher assuming the shape of
the beings whom he teaches. This is the Nirmana Kaya,
his apparitional body. . 10

"Buddha is the all-blessed dispensation, of religion. He
is the spirit of the Sangha and the meaning of the commands
which he has left us in his sacred word, the Dharma.
This is the Dharma Kaya, the body of the most excellent
law. 2, i

"If Buddha had not appeared to us as Gotama Sakyamuni,
how could we have the sacred traditions of his doctrine?
And if the generations "to come did not iave the sacred
traditions preserved in the Sangha, how could they know
anything of the great Sakyamuni? And neither we nor
others would know anything about the most excellent truth
which is eternal, omnipresent, and immutable. ^^

"Let us then keep sacred and revere the traditions 5 let
us keep sacred the memory of Gotama Sakyamuni, so that
people may find the truthj for he whose spiritual eye is
open will discover it, and it is the same to every one who
possesses the comprehension of a Buddha to recognize it
and to expound it." 25

Then the brethren decided to convene a synod in Ra-
jagaha in order to lay down the pure doctrines of the
Blessed One, to collect and collate the sacred writings, and
to establish a canon which should serve as a source of in-
struction for future generations. 14

XCDC.
THE PURPOSE OF BEING.

Eternal verities dominate the formation of worlds and
constitute the cosmic order of natural laws. But when,
through the conflicting motion of masses, the universe was
illumined with blazing fire, there was no eye to see the
light, no ear to listen to reason's teachings, no mind to
perceive the significance of beingj and in the immeasurable
spaces of existence no place was found where the truth
could abide in all its glory. i

In the due course of evolution sentiency appeared and
sense-perception arose. There was a new realm of being,
the realm of soul-life, full of yearning, with powerful pas-
sions and of unconquerable energy. And the world split
in twain: there were pleasures and pains, self and notself,
friends and foes, hatred and love. The truth vibrated
through the world of sentiency, but in all its infinite po-
tentialities no place could be found where the truth could
abide in all its glory. 2

And reason came forth in the struggle for life. Reason
began to guide the instinct of self, and reason took the
sceptre of the creation and overcame the strength of the
brutes and the power of the elements. Yet reason seemed
to add new fuel to the flame of hatred, increasing the tur-
moil of conflicting passions; and brothers slew their brothers

for the sake of satisfying the lust of a fleeting moment,
And the truth repaired to the domains of reason, but in
all its recesses no place was found where the truth could
abide in all its glory. 3

Now reason, as the helpmate of self, implicated all living
beings more and more in the meshes of lust, hatred, and
envy, and from lust, hatred, and envy the evils of wrong-
doing originated. Men broke down under the burdens of
life, until the saviour appeared, the great Buddha, the Holy
Teacher of men and gods. 4

And the Buddha taught men the right use of sentiency,
and the right application of reason; and he. taught men to
see things as they are, without illusions, and they learned
to act according to truth. He taught righteousness and
thus changed rational creatures into humane beings, just,
kind-hearted, and faithful. And now at last a place was
found where the truth might abide in all its glory, and this
place is the heart of mankind. 5

Buddha, O Blessed One, O Holy One, O Perfect One,
thou hast revealed the truth, and the truth has appeared
upon earth and the kingdom of truth has been founded. 6

There is not room for truth in space, infinite though
it be. 7

There is not room for truth in sentiency, neither in its
pleasures nor in its painsj sentiency is the first footstep
of truth, but there is not room in it for the truth, though
sentiency may beam with the blazing glow of beauty and
life. 8

Neither is there any room for truth in rationality. Ra-
tionality is a two-edged sword and serves the purpose of
love equally as well as the purpose of hatred. Rationality
is 'the platform on which the truth standeth. No truth
is attainable without reason. Nevertheless, in mere ratio-
nality there is no room for truth, though it be the instru-
ment that masters the things of the world, 9

The throne of truth is righteousness; and love and justice
tnd good-will are its ornaments. 10

Righteousness is the place in which truth dwells, and
here in the hearts of mankind aspiring after the realization
of righteousness, there is ample space for a rich and ever
richer revelation of the truth. 1 1

This is the Gospel of the Blessed One. This is the
revelation of the Englightened One. This is the bequest
of the Holy One. i ^

Those who accept the truth and have faith .in the truth,
take refuge in the Buddha, the Dharma, and the Sangha. 1 3

Receive us, O Buddha, as thy disciples from this day
hence, so long as our life lasts. 14

Comfort, O holy Teacher, compassionate and all-loving,
the afflicted and the sorrow-laden, illumine those who go
astray, and let us all gain more and more in comprehension
and in holiness. 15

The truth is the end and aim of all existence, and the
worlds originate so that the truth may come and dwell
therein. 16

Those who fail to aspire for the truth have missed the
purpose of life. 17

Blessed is he who rests in the truth, for all things will
pass away, but the truth abideth forever. 18

The world is built for the truth, but false combinations
of thought misrepresent the true state of things and bring
forth errors. ip

Errors can be fashioned as it pleases those who cherish
them; therefore they are pleasant to look upon, but they
are unstable and contain the seeds of dissolution. 20

Truth cannot be fashioned. Truth, is one and the same;
,it is immutable. 21

Truth is above the power of death; it is omnipresent,
eternal, and most glorious. 22

17 257

Illusions, errors, and lies are the daughters of Mara, and
great power is given unto them to seduce the minds of
men and lead them astray upon the path of evil. 23

The nature of delusions, errors, and lies is death; and
wrong-doing is the way to perdition. 24

Delusions, errors, and lies are like huge, gaudy vessels,
the rafters of which are rotten and wormeaten, and tEose
v/ho embark in them are fated to be shipwrecked. 25

There are many who say: "Come error, be thou my
guide," and .when they are caught in the meshes of selfish-
ness, lust, and evil desires, misery is begot. 26

Yet does all life yearn for the truth and the truth only
can cure our diseases and give peace to our unrest. 27

Truth is the essence of life, for truth endureth beyond
the death of the body. Truth is eternal and will still
remain even though heaven and earth shall pass away. 2$

There are not different truths in the world, for truth is
one and the same at all times and in every place. 2?

Truth teaches us the noble eightfold path of righteous-
ness, and it is a straight path easily found by the truth-
loving. Happy are those who walk in it. 30

C.
THE PRAISE OF ALL THE BUDDHAS.

All the Buddhas are wonderful and glorious.

There is not their equal upon earth.

They reveal to us the path of life.

And we hail their appearance with pious reverence.

All the Buddhas teach the same truth.

They point out the path to those who go astray.

15*

The Truth is our hope and comfort.
We gratefully accept its illimitable light.

All the Buddhas are one in essence,
Which is omnipresent in all modes of being,
Sanctifying the bonds that tie all souls together,
And we rest in its bliss as our final refuge.

TABLE OF REFERENCE.

THE GOSPEL
OF BUDDHA
CHAPTER AND VERSE

SOURCES

PARALLELISMS

i-ni

Descent from heaven

EA
<LV. ]

Klopstock's Mffsias

omitted

1 I
I rGva. 111 v !

Gesang I.

IV

rv, 6

F0, w. i 147
B St, p. 64

/Mark vn, 31, 37

IV o

Fo w 22 24

JMatth. xi, 5
Matth. n, i

IV, la

JFo, w. 39 40 .

Luke n, 3<5

IV, 17
IV, 27

RJS 150; RHB ja ....
JR>, v. 147

Fseudo Matth. 2 3
Luke 11, 5 2

Omitted
V

RHB,pp. 103108 . . .
HM,p. 155? ^?5,/. 835
rGya, xii

Matth. n, 1 6
Luke 11, 46" 47

V o

Jp<7 V. 1 64 .......

Alatth. in 1 6*

VI

VI, 1910

FO, T>. 191321

(BSt,pp. 79-80 ]
IRJB & 3.1 1

Luke xi, 2728

VII
VII, 7

Fo, w. 335 417
RSt,p. 56

260

THE GOSPEL

OF BUDDHA

CHAPTER AND VERSE

SOURCES

PARALLELISMS

VII, 1 8 19

vn, 2324

vm

VIII,
IX

IX, 6

DC, 14
IX, ij

IX, 16

X

X,4,*

XI
fSee LXXXDC, t-r-6]

XII
XII, 8

XII, i i~i 5

XII, 1 6
XII, 10

BSf, p, 1 8
BSt,p. 84

Fo t vv. 778 918

DP, v. 178

Fo, vv. 919 1035

Cf. "Arada and Udraka"

in Rhys Davids* s Dia-

kgtte
MV. i, 6, $36-3*

[SJS, XHI, p. .100]

8386

QKM y p. in

Fo, w. 1000 1013

SN, vv. 4iy, 439 ]

\SN,v.w J

Fo, v. 1024 ......:..!
.jFi?, w. 11221214 . . . /

Fo. vv. 1026" 1 1 ip ....

Fo, vv. in i 1 199

QJCM,p. 79

SDP, vn [SB, xxi, ^.172]

SDP, m [SB, xxi, p. 90]

MV, i, 6 $$ ip-,-28

Cf. 014, G,pp. 217118,

t Matth. xxiv, 3 y
\ Luke xxi, 3 3
' Luke xvi, 17
LuJceiv, y 8 [See also

Matth. iv, i 7 and

Mark i, 13]

Compare the results
of modern psycho-

Evolution theory

Luke iv, i 4
John m, 46"
Luke vn, 19
Matth. ii, 3
Luke iv, a
Matth. iv, i7
Mark i, 13

BS*,pp. 103104

Matth. r, 3-1

THE GOSPEL
OF BUDDHA
CHAPTER AND VERSE

SOURCES

PARALLELISMS

xin

MV, 1, 4

XIV

MV, i, ?

XIV, 1

MP; i, 3, $ 4

XIV, 14

Af/W, m, 44, 45

Cf. W,/. 87

XV

Fo, vv. 11001117

XVI

Fo, vv. 11171179

XVI, $

$#, v. 148

XVI, 6

RbDBp, 131

XVI 7

5JV v. 141

JVfatth. xv i o

A V A, /

xvn

AfF, I, 6", $ 1047

xvn, 10-11

SamyuttakaNikaya, vol. in,

fol. sa, quoted by 0/rf,

6, 36*4; 014, E,p. 339

xvn, 13-18

rAf^ I, II

/ Luke ix, i 6

t-Fo, vv. 11971300 ....

(Luke x, 114

OKM 6 16*4.

Matth. v, 1 6

XVII, ij

jQjfM, /. 16*6

Matth. vn, 6

AfP, i, 7, 8, 9 }

xvm

F<?i w, 11801196 . . . . J

John m, a

xvm,

Fo, vv. 1189 1190 ....

xvm, 10

JFe, v. 1191

XIX

Fo, vv. 13001334

MV, i, 10-11

XX

Fo, w. i33fJ379

MV, i, 11

SN, v. 148

Metta Sutta. [An often

XX, 19-10

quoted sentence. RbD
B> p. 1 09, Hardy, "Le-

gends and Theories of

theBuddhas,"/- in

XX, 13

RbDB t p. 61

XX, 18.

Fo,v. 1733

THE GOSPEL
OF BUDDHA
CHAPTER AND VERSE

SOURCES

PARALLELISMS

Matth. XM, i 1 1

fFo, w. 13801381 ....

Mark xi, i 10

IMF, i, 11, $15-18...

Luke xix, 1838

JohnxH, 1115

xxn

(Fo, w. 13811431
MVi, 13-14, W,p. 8p

( Matth. xxi, 9

xxn, 3-5

MF; i, 13,^13-14'..

| Mark an, 9

[John xn, 1 3

XXIII

Fo, vv.^ 143 1 1495

xxra, 10-10

EA,

XXIV

Fo vv. 1496-1511

XXV fc 4

Fo, vv. 15161517 ....

Acts xx, 35

XXV

Fo t w. 15111533

XXVI, i7

Compare the results

of modern psycho-

XXVI, 8-x 3

l^xi" 1

logy

xxvn

\Fo, vv. 15341610

[HM,p. 104

xxvro

\HM,p. 103 et seqq.

i BS^fp. 115116

XXK

1 M^ j, .54

[HM, 108109

XXX

JkfFJvn^is 36 [5 5, xvii,

XXXI

_/>}&. i93^'SH > 3
jR? w. 16711673

xxxn

HMtpp. 353-3H

XXXH,4-6

W^,^>. 443-444

xxxm

^fo, m 1757-17^ |

Matth. v, 18

BP,p. 153 . .J

JFo w. 17611763 ....

Eph. vi, 13-17

XXXm,9-n

Murk ix, 47

fa, w. 1763

Matth. v, 19

Matth. xviii, 9

THE GOSPEL
OF BUDDHA

CHAPTER AND VERSE

SOURCES

PARALLELIS.MS

XXXIV

MV, VHI, 15-. [SB, XVH,

pp. 119115-.]

xxxrv, 14

But p. i u

{Luke via, i

[Last part of the verse.]

Matth. xm, 2427

XXXV

MV f ii

XXXVI

MJ^, X, I, 2, 12; $20

C, vol. III,/. 139

XXXVII

MV, x, 56, i 310

XXXVIII

Af F, v, 4

XXXVIII, 3

*,/. 311

XXXVIII, 5

MF, v, 4, i. [SB, xvii,

* 18 1

Matth. v, 46 47

XXXIX

JF0, w. 17131734

\HM,fp. 337340

XXXJK, 4

#&J, ^. 200

XXXK, 7

OP, v. 227; S, x,/. j8

(cf. ChD,p. in)

Matth. xi, 1 6, 19

XL

(F, xvm, xx
W,pp. 184186

XLI

MF, vi, 19. [55, xvii,

/>/>. 104 loy.J

iMetta Sutta

XLI, 11-13

\SN,v. 148. [Cf. RbDB,

{ A 1^9.]

XLH

/?5,/5&. 6869. [Cf.RbD

B, p. 71 and Old, G,

Mark in, 14

376-378.]

Luke ix, i

Matth. xm, 3 et seq.

Mark iv, 310

XLIV

TPtf,p. 119

XLV

TPN, />/. 2123 and

XLVI

S+zS, 4

XLVH

SD?, x, xm, xxvii

XLVII, 13

SDP, xxiv, 21. [55, xxi,

p. 416.]

XLVHI

DP in SB, x

164

THE GOSPEL
OF BUDDHA
CHAPTER AND VERSE

SOURCES

PARALLEUSMS

XLvm, 3^37

DP, -u. 5

Matth. v, 44

xLvra, 4<s

SAT, vw. 784785, 885

888, 834. [SB, x, 149,

J - g J ~ I

Matth. xi, a 9 30

XLVHI, 47

DP, v. 375

II Cor. vu, 7

XLVIH, u

DP, v. 387

XLBC

SB,xi,pp. 157^03

XLIX, 17

$B,xi,pp. 173174 . . .

Matth. xv, 14

L

SSP,pp. 197320. [Cf.

_ _

#AD, I43-]

LI, 114 |

AfF, vz, 31. [55, xvii,

LI, 3135 J

//. 1 08 '113.]

LI, IjT30

J5^4 [cf. QKM,pp. 154

LII

J5.r4 [cf. CSS, p. i$ and

also AfF, v]

LIH

Compiled from HAT, />/>.

aSoetseq., Fo,v,i68a 7

1683, J^, />. *39, and

QKM, pass.

Lin, 1823*

QKM,p. no

LIU, ^3t

QKM,p. 148

John id, 8

Lin, a<J 17

LHI, 1932

QKM,pp. 73-74

LIII, 4759

QKM,pp. 63, 8386

Lin, 3-3

VS and W, motto

LIV, i-a

jFa, vr. iao8, iaa8 ....

Matth. v, 3 1 1

LIV, 3

BrabmajalaSutta, quoted
by RbD,p. 99

fjohn xvi, 1 6

LIV, 4

[ Matth. xxiv, 1 3

LIV, 5

JR, if. 1131

LIV, 4-8

rGya t p. 371

Matth. xi, a 8

LIV, 9

LIV, io

QKM,p. no .

[John xiv, 6

[John xvm, 37

LV

5DP, v

LVI

Mo Rabula Sutta

THE GOSPEL
OF BUDDHA
UPTER AND VERSE

SOURCES

PARALLELISMS

LVII
LVIIJ

LX, 7-8
LX, ia

LX, 18-13
LX, ar~a8
LX,*9
LX, 3 i
LX,33
LXI

tXI, 3-5
LXI, 6-9

LXII
LXHI

LXin, 7-9
LXIV

LXV
LXVI

LXVII
LXVHI
LXVIH, 6
LXIX

Buddhist Catena
SN, pp. J8 <5i}
147; A 54

p. 118]

Nidbikanda Sutta, quoted
byRbDB,p. H7

Beal, Buddbitm of China,

chap, xii
RbDB.p. 170
H

QKM,p. 1*7
RbDB.pp. I75~n<5
RbDB.p, 173
MPN, m, a. [55, xx,

A 48-49.]

Cbullavaggaix, 14- [5^,
xx, 301305] ......

SutraDsattglatt [cf.R.Sey-
del "Da* Ev. v.Jesuiit t.
Verb. z. Buddha-Sage"
pp. /4-/S;] .......

EA

See 0. C xvu,/y>. 3 5 3 3 5 4

UG, vn, 14 seq .......

DDP, v

SDP, iv ...........

BSt,pp. ni>t99- [ See

pr, H, 58.]

BSt,pp. 315 etseq.

aD,//. 88-89

CbD ..............

Matth. vi, ao

Matth. v, 1 3

Matth. v, I a

Matth. xxv, 1 4 et seq.
Luke xv, ii etseq.

Mark xn, 4144
The Story ot Dioge-
nes and his Lan-

166

THE GOSPEL
OF BUDDHA
CHAPTER AND VERSE

SOURCES

PARALLELISMS

LXX
LXXI

LXXH

CbD.p. 134
BgP^pp. 1 07 et seq.
CbD,p. 77

Luke xu, *o

LXXHI
LXXHI, 15

&,/. 147
BSt

Exodus xvii. 6

LXXTV

SNypp. 1115

JMatth. xiu, 3 et seq.

LXXV
LXXVI

SN,pp. ao etseq.
.Bf,^, 105

(Mark iv, 14
John Vj 5 et seq

LXXVII

Lxxvni 1

LXXIX J
LXXX
LXXXI

LXXXI, 7-10

HM,pp. 317319
55A^ Taht

Bf,pj>, 14^ et seq.
Ftt-Pen-Hittg-tsi-Kingt tr.
by S. Seal
^|

John ii, i et seq.

LXXXII
LXXXIII

LXXXHI, 5

LXXXHI, 5, <5, 9

MV, r, 14
CbD,p. 130 et seq.
?,/. 15
CM) and SS

Match, xxii, 30

LXXXIV, i -14

BP, pp. 08 et seaa. .

Greek versions quot*

LXXXIV, !5-a8
LXXXV

SB,x,p. 106
CbD,pp. 5051

ed by Jacob H.
Thiesen, LKG.

Matth. v, 15, 19

LXXXV, 6
LXXXVI
LXXXVII

Lxxxvm

LXXXIX

xc

XCI
XCI,6

ai), cfOCNo. 470 ...
CbD.pp. 94-98
C, 11 /. a6a
MPN,i[$B,xi,j>. i et
seqq.]
f MPN, i, 19, aa
[MF,vr, 18
MPN, i, i
MP^, H, 9
jtf PJV

Rom. Hi, 18
I Cor i < c <

XCJI

[AfPN t n, i a 14
/v,w.i749 I7J3J '7^8
I -I78a

THE GOSPEL

OF BUDDHA

CHAPTER AND VERSE

SOURCES

PARALLELISMS

XCIH
XCIV, i

XCIV, 1-13
XCV
XCV, 6

XCV, 14-11
XCVI

XCVII

XCVII, i 9 _ ;
XCVII,

; 19 ao|

:, 13 14}

XCVII, n
XCVIII

XCIX

c

MPN, H, a 7 3?
$*,/>, 84

MPN, HI, 46-^3
AfPN, iv, 14 n
MPN, iv, ay ...

MPN, iv, 47 -5 a

ing Metteyya see EH
jr. v. RhDB, pp. 1 80,
aoo; OA/, G,P*i 5 3, etc.

MPN, v, jri ^9, and vi;
Fo, w. 13031310 . .

Mabatanhasamkbaya-Sutta,
Majjhitna Nikaya, vol.i,
^. 1^3, quoted by 0/rf,

Suttavibbanga, Parajika i,
//. i, 4 quoted by O/^,
G,^. 349, ,/. 3!5..

^4, embodying later tra-
ditions see H and
almost any other work
on Buddhism .......

EA

EA, in imitation of a
formula at present in
use among Northern
Buddhists

See Matth. iv, i and
Mark I, 1 3

Jolm xix, 28
f Matth. xxvii, :
Mark ix, i

John xiv, 26"
John vin, 3 1

I Cor. xv, 10

The Christian Trinity >
dogma

ABBREVIATIONS IN THE TABLE OF REFERENCE.

AN. Afiguttara Nikaya in Warren^ Buddhism in Translations.

Bf. Burnouf, Introduction a 1'histoire du Bouddhisme Indien, Paris 1844.

Bgt. The Life or Legend of Gautama, by the R. Rev. P. Bigandet.

BL. Buddhist Literature in China by Samuel Seal.

8P.-~ Buddhaghosha's Parables. Translated by T. Rogers, London, 1870.

i?S*. Buddhist Birth Stories or Jataka Tales. Translated by Rhys Davids.

C The Jataka edited by Prof. E. B. Cowell, Cambridge.

CBS. A Catena of Buddhist Scriptures from the Chinese by Samuel Seal.

London, 1871.
CbD.~- [Chinese Dhammapada.] Texts from the Buddhist Canon, commonly

known as Dhammapada. Translated by S. Beal, London and Boston, 1878.
D t -The Dharma, or The Religion of Enlightenment by Paul Carus.

jth ed. Chicago, 1907.
DP. The Dhammapada. Translated from Pali by F. Max Miiller, Vol. X,

Part I, of the Sacred Books of the East. Oxford, 1881.
Ed* Explanatory Addition.

Eli. Handbook of Chinese Buddhism, by Ernest J. Eitel. London, 1888.
Jfy. The Fo-Sho-Hmg-Tsan-King. A Life of Buddha by Asvaghosha,

translated from Sanskrit into Chinese by Dharmarakhsha, A. D. 410,

and from Chinese into English by Samuel Beal. Vol. XIX of the

Sacred Books of the East. Oxford, 1883.
G. Reden Gotamo's by Karl Eugen Neumann.

HF. Hymns of the Faith (Dhammapada) transl. by Albeit J. Edmunds,
HM.A Manual of Buddhism, by R. Spence Hardy.
LKG. Die Legende von Kisagotaml, by Jakob H.Thiessen, Breslau, 1880.
XK Lalita Vistara, translated into German by Dr. S. Lefmann. Berlin, 1 874.
MPN.-~ The Mahaparinibbana Suttanta. The Book of the Great Decease.

Vol. XI of the Sacred Books of the East. Oxford 1881.
MF.-The Mahavagga. I-IV in Vol. XHI } V-X in Vol. XVII of the

Sacred Books of the East. Oxford, 18811881.
MY. Outlines of the MahSyana as Taught by 'Buddha, by S. Kuroda.

Tokyo, Japan, 1893.
OC The Open Court, a monthly magazine, published by the Open

Court Publishing Company, Chicago.
Old G. German Edition, Buddha, sein Leben, seine Lehre und seine Ge-

meinde, by H. Oldenberg. Second Edition. Berlin, i8o.
QldE. English translation, Buddha, His Life, His Doctrine, and His Order

by H. Oldenberg. London, 1882.
p T. Pantschatantra, translated into German by Theodor Benfey. Two

vols. Leipsic, 1879.
QKM.The Questions of King Milinda, translated from Pali by X W. Rhys

Davids, Vol. XXXV of the Sacred Books of the East. Oxford, 1 890.
JRB.-The Life of the Buddha from Thibetan Works, transl. by W. W.

Rockhill. London, 1884.

rGya. rGya Tehee RoU Pa, Histoire du Bouddha Sakya Mouni, by

Foucaux. Paris, 1868.
RHB. The Romantic History of Buddha from the Chinese Sanskrit, by

S. BeaL London, 1875.
.RD&-Buddhi$m, byT. W. Rhys Davids, in the Series of Non-Christian

Reli^ous Systems. London, 1890.
425. Sutra of Forty-two Sections. Kyoto, Japan.
Sfl.-Sacred Books of the East.
SM-Sutta NSpata, translated from the Pali by V. Fausboll Part II,

Vol. X of the Sacred Books of the East. Oxford, 1881.
5S. A Brief Account of Shin-Shm by R. Akamatsu. Kyoto, Japan, 1893.
SSP. Sept Suttas Palis by M. P. Grimblot. Paris, 1876.
rPjV.-Buddhistische Anthologie. Texte aus dem PaE-Kanon. By Dr.

Karl Eugen Neumann. Leyden, 1891.
17. Uttaradhyayana, translated by H. Jacobi. Vol. XLV of the Sacred

Books of the East.

US. The Udana by Major "General D. M. Strong.
K Visuddhi-Magga in Warren's Buddhism in Translations. ,
W. Buddhism in Translations by Henry Clarke Warren.

The original Pali texts are published in the Journal of the Pali Text
Society, London, Henry Frowde.

2/0

GLOSSARY OF NAMES AND TERMS.

[In the text of the present booklet all unnecessary terms have been
avoided. Whenever a good English equivalent could be found, the foreign
expression has been dropped. Nevertheless, the introduction not only of
many foreign-sounding names, but also of some of the original terms,
was unavoidable.

Now we have to state that the Eastern people, at least those of Hindu
culture during the golden age of Buddhism in India, adopted the habit of
translating not only terms but also names. A German whose name is
Schmied is not called Smith in English, but Buddhists, when translating
from Pali into Sanskrit, change Siddhattha into Siddhartha. The reason of
this strange custom lies in the fact that Buddhists originally employed the
popular speech and did not adopt the use of Sanskrit until about five
hundred years after Buddha. Since the most important names and terms,
such as Nirvana, Karma and Dharma, have become familiar to us in
their Sanskrit form, while their Pali equivalents, Mbb2na, Kamma and
Dhamma, are little used, it appeared advisable to prefer fir torn* Urmt
the Sanskrit formt, but there are instances in which the Pali, for some
reason or other, has been preferred by English authors [e. g* Krisha
GautamI is always called Kisagotami], we present here in the Glossary
both the Sanskrit and the Pali forms.

Names which have been Anglicised, such as "Brahma, Brahman, Bena-
res, Jain, and karma," have been preserved in their accepted form. If
we adopt the rule of transferring Sanskrit and Pali words in their stem-
form, as we do in most cases (e. g. Nirvana, acman), we ought to call

Brahma "Brahman/' and karma "karman." But usus eft tyrannus. In a
popular book it is not wise to swim against the stream.

Following the common English usage of saying "Christ," not "the Christ,"
we say in the title "Buddha," not "the Buddha."]

AbhTnna, /., Abhi'jna, skt., supernatural talent. There are six abhinnas
which Buddha acquired when attaining perfect enlightenment: (i) the
celestial eye, or an intuitive insight of the nature of any object in any
universe; (a) the celestial ear, or the ability to understand any sound
produced in any universe; (3) the power of assuming any shape or form;

(4) knowledge of all forms of pre-existence of one's self and others;

(5) intuitive knowledge of the minds of all beings; and (6) knowledge
of the finality of the stream of life. 175, 176.

Acira'vati, /. and skf., a river. 96.

Agni, f. and fkt., a god of the Brahmans, the god of fire. 4p.

Ajatasa'ttu, p., AjStasa'tru, tkt., the son of king Bimbisara and his suc-
cessor to the throne of Magadha. Ho iia, a 19.

Ala'ra, /., Ara'da, skt., a prominent Brahman philosopher. His full name
is Alara Kalama. 19, 139.

Ambapa'li, the courtesan, called "Lady Amra" in Fo-Sho-Hing-Tan-King.
It is difficult for us to form a proper conception of the social position
of courtesans at Buddha's time in India. This much is sure, that they
were not common prostitutes, but ladies of wealth, possessing great
influence. Their education was similar to the hetairas in Greece, where
Aspasia played so prominent a part. Their rank must sometimes have
been like that of Madame Pompadour in France at the court of
Louis XIV. They rose to prominence, not by birth, but by beauty,
education, refinement, and other purely personal accomplishments, and
many of them were installed by royal favor. The first paragraphs of
Khandhaka VIII of the Mahavagga [S. &, Vol. XVH, pp. 171 174] gives
a fair idea of the important r61e of courtesans in those days. They were
not necessarily venal daughters of lust, but, often women of distinction
and repute, .worldly, but not disrespectable. 217, aa8, 131, a 3 a.

Amita'bha, p* and skt.> endowed with boundless light, from amita, infinite,
immeasurable, and abha, ray of light, splendor, the bliss of enlighten-
ment. It is a term of later Buddhism and has been personified as
Amitabha Buddha, or Amita. The invocation of the all-saving name
of Amitabha Buddha is a favorite tenet of the Lotus or Pure Land
sect, so popular in China and Japan. Their poetical conception of a
paradise in the West is referred to in Chapter LX. Southern Buddhism
knows nothing 1 of a personified Amitabha, and the Chinese travellers

272

Fa-hien and Hiuen-tsang do not mention it. The oldest allusion to
Amita is fourid in the Amitaytu Sutra, translated A. D. 148170,
[See E?tel, Han&ook, pp. 7-9.] 172, 173, i 74r 175.

Ana'nda, J>. and skt., Buddha's cousin and his favorite disciple. The
Buddhistic St. John (Johannes). 86, 87, 90, 92, 93, no, 177, 190,
191, 196, 197, 219, 220, 225, 226", 333, 134, 13?, 236, 138, 139, 140,
241, 245, 246, 247, 248, 249^

AnSthapi'ndika, p. and skt., (also called Anathapi'ndada in skt.) literally
"One who gives alms (pinda) to the unprotected or needy (anatba)^
Eitel's etymology "one who gives without keeping (anaftha) a mouthful
(pinda) for himself" is not tenahle. A wealthy lay devotee famous
for his liberality and donor of the Jetavana vihara. 72, 75", 76*, 77,
81, 16*8.,

AnnabhS'ra, p. and skp., literally "he who hrings food"j name of Sumana's
slave. 189, 190.

Anna'ta,/., AjnS'ta, skt,, literally "knowing", a cognomen of Kondanna,
the first disciple of Buddha. 56.

Anuru'ddha, a prominent disciple of Buddha, known as the great master
of Buddhist metaphysics. He was a cousin of Buddha, being the second
son of Amritodana, a brother of Suddhodana. 86, 249, 253, 254.,

A'rahat, p., Ax'hant, skt. t a saint. (See also Saint in Index.) 97.

Arari, dislike, hatred. The opposite of rail. The name of one of Mara's
daughters, q. v. 36.

A'sita, jO. and skt., a prophet. 9, 10.

A'ssajij p., AsVajit, skt., one of Buddha's disciples by whose dignified
demeanor Sariputta is converted. 70.

A'tman, skt., Atta,/., breath as the principle of life, the soul, self, the ego.
To some of the old Brahman schools the atman constitutes a meta-
physical being in man, which is the thinker of his thoughts, the perceiver
of Ms sensations, and the doer of his doings. Buddha denies the exi-
stence of an atman in this sense. 29, 30, 32, 33, 1^4, 158

BalSni, or panca-balani, p. and tkt., (the singular is bala, power), the
five moral powers (also called panca-indriyani), which are: Faith,
energy, memory or recollection, meditation or contemplation, and wis-
dom or intuition.

Beluva, a village near Vesali. 232.

Benares, the well-known city in Indiaj Anglicised form of Varanasi, skt.,
and -Blranasi, p. (See Kasi.) 47, 48, 49 58, 6% 104-106, 215.

Bha'gavat, /., Bha'gavant, tkt., the man of merit, worshipful, the Blessed
One. A title of honor given to Buddha. ai, 170, 195.

Bha'ilika, /, and skt., a merchant. 41.

Bharadva'ja, p. and skt., name of a Brahman, 139, 141, 194.

Bha'vana, p. and skt*, meditation. There are five principal meditations:
metta-bhavana, on love; karuna-bhavana, on pity; mudita-bhavan5, on
joy; asubha-bhavana, on impurity; and upekha-bhavana, on serenity.
[See Rhys Davids's Buddhism, pp. 170171.] 174, 175.

Bhi'kkhu, p, t bhi'kshu, skt,, mendicant, monk, friar; the five bhikkhus, 34,
35, 47, 49, yy, 5<S, 88, 90, 91, 93, 94, 95, 9^,97,98,99, loo, 101,
ioa, 103, 1 08, no, 170, 171, 171, 177, 183, 109, 234; bhikkhus doffed
their robes, 9$; bhikkhus rebuked, 109; bhi|cfchus prospered, an; the
sick bhikkhtij a 13.

Bhi'kkhuni, p., bhi'kshuni, skt,, nun. 93, 9?, 96.

Bimbisa'ra, p. and skt., the king of Magadha; often honored with the
cognomen "Sai'nya," skt., or "Se'niya," p., i. e. "the warlike or mili-
tary." a?, z6, 65, 69, 90, 98, no, HI, a 19..

Bo'dhi, p. and skt., knowledge, wisdom, enlightenment. 1 5 1 .

Bodhi-a'nga or Bojjha'nga, or Sa'tta Bojjha'nga, p., meditation on the seven
kinds of wisdom, which are: energy, recollection, contemplation, in-
vestigation of scripture, joy, repose, and serenity. 97.

Bodhisa'tta, p., Bodhisa'ttva, skt., he whose essence (tattva) is becoming
enlightenment (bodht). The term denotes (i) one who is about to be-
come a Buddha, but has not as yet attained Nirvana; (2) a class of
saints who have only once more to be born again to enter into Nir-
vana; (3) in later Buddhism any preacher or religious teacher. 9,
a i, aj, 86, 118, I9a, 194, a 1 4 ai6"; appearance of, 15; Bodhisattas, 130.

Bodhi-tree, the tree at Buddha-Gaya, species ficus religiosa. 36.

Bra'hma, Anglicised form of skt. stem-form Brahman (nom. s, BrabmS).
The chief God of Brahmanism, the world-soul. See also Sabempati.
43, 44, 45, 87, 141; Brahma, a union with, 139; Brahma, face to face,
140; Brahma's mind, 141.

Brahmada'tta, /. and skt. t (etym. given by Brahma) name of a mythical
king of Kasht, skt. y or KasI, p. 104108, I9a, 199, aoo, ai5.

Bra'hman, the priestly caste of the Indians. Anglicised form of Erabmana
(p. and skt.). Priests were selected from the Brahman caste, but Brah-
mans were not necessarily priests; they were farmers, merchants, and
often high officials in the service of kings. Brahmans, the two 139.
Buddha, p. and j*./the Awakened One, the Enlightened One . Buddha
is also called Sakyamuni (the Sakya sage), Sakyasimha (the Sakya
Lion), Sugata (the Happy One), Satthar, nom. Sattha, j>.; Shastar, skt. t
(the Teacher), Jina (the Conqueror), Bhagavat (the Blessed One), Loka-
natha (the Lord of the World), Sarvajna (the Omniscient One), Dharma-

raja (the King of Truth), Tathagata, etc. [See Rh. Davids's B. p, a8.J
B., faith in the, aa6; B., I am not the first, 245; B, not Gotama,
1 60; B., refuge in the, 41, 60, 61, 68, 71, 150, 160," 168, aoa, ao6,
ail, a47, ay?; B. remains, Gotama is gone, 147$ B. replies to the
deva, 168; B., the sower, 194; B., the teacher, 177; B., the three
personalities of, ay a; B., the truth, a, 161, ay 4; B., truly thou art,
45, iyo; B. will arise, another, 14? ; B.'s birth, 8j EL's death, 249;
B.'s farewall address, a4pj consolidation of B.'s religion, 89; Buddhas,
the praise of all the, 158; Buddhas, the religion of all the, 68;
Buddhas, the words of immutable, ao, a a.

Cha'nna, f. and j&fc, prince Siddhattba's driver. ly, ay.
Chu'nda, p. and skt. t the smith of PavE. a 3 7, a4o, 141.

Dago'ba, modernised form of skt. Dhatu-ga'rbha, "relic shrine," (also
called Stupa in Northern Buddhism) a mausoleum, tower containing
relics, a kenotaph. 150, ay 3.

Da'namati, p. and $kt. t name of a village. The word means "having a
mind to give.'* lya.

De'va, /. and skt,, any celestial spirit, a god: especially of intermediate
rank, angel. Deva, questions of the, 168; Buddha replies to the deva,
1 68; Devas, 19, yy, 69, 9a.

Devada'tta (etym. god-given) brother of Yasodhara and Buddha's brother-
in-law. He tried to found a sect of his own with severer rules than
those prescribed by Buddha. He is described undoubtedly with great
injustice in the Buddhist canon and treated as a traitor. [About his
sect see Rh. Davids's B. p. 181 i8a.] 86, 88, no na, a 14.

Devapu'tta, /., Devapu'tra, skt. t (etym. Son of a God) one of Buddha's
disciples. ayo.

Dhammapa'da, /., Dharmapa'da, skt. 131.

Dha'rma, skt. t Dha'mma, p., originally the natural condition of things or
beings, the law of their existence, truth, then religious truth, the law,
the ethical code of righteousness, the whole body of religious doctrines
as a system, religion. 40, 41, 4a, 44, $7, 61, 64, 68, 71,, 74 84,
98-101, 138, 145, 146, 147, iyo, 160, 168, 170, 171, 178, 179.
a 1 4, 246, a48, ayo, ay a, ays; let a man take pleasure in die dharma,
171; the goodness of the dharma, 134.

Dharmaka'ya, skt. t the body of the law. ay 4.

Dharmara'ja, skt., Dhammara'ja, /., the king of truth. ai, 78, 130.

Digha'vu, /., Dlrgha'yu, skt. t the etymology of the word is "livelong.'*
Name of a mythical prince, son of king Dighiti. 104108.

18* 2/5

Dightti, />., Dirghe'ti, skt., literally "suffer-long," Name of a mythical
king, father of prince Digha'vu. 104108.

.Ganges, the well known river of India. 14, zi, 214.

Gava'mpati, p., Gava'mpati, *&*., literally "lord of cows," a friend of

Yasa. 6*1.

Ga'ya Kassapa, brother of the great Kassapa of Uruvela. 64.
Go'tama, p., Gau'tama, skt., Buddha's family name. 7, 48, 49, 61, <?5,

71,. 140, 141, 141, H4 I45 151, *&>> *95; Gotama denies the

existence of the soul, iyi; Gotama is gone, Buddha remains, 147;

Buddha not Gotama, i6"o; Gotama the samana, 246"; Gotama Siddhattha,

no, i6$> 253.
Gotami, name of any woman belonging to the Gotama family. Kisa

Gotaml, 16, 109, aio, an.

Huiaya'na, skt. t the small vehicle, viz., of salvation. A name invented by
Northern Buddhists, in contradistinction to Mahayana, to designate the
spirit jof Southern Buddhism. The term is not used among Southern
Buddhists. Pp. ixx.

Hira'nnavati, /., Hiran'yavatI, sh. y a river. 141.

I'ddhi, /., Ri'ddhi, skt., defined by Eitel as "the dominion of spirit over
matter." It is the adjusting power to one/s purpose and the adaptation
to conditions. In popular belief it implies exemption from the law of
gravitation and the power of assuming any shape at will. (See Iddhi-
pada.)

Iddhipatda, p. y Riddhipa'da, tkt., the mode of attaining the power of mind
over matter, four steps being needed: (i) the will to acquire it, (a) the
necessary exertion, (3) the indispensable preparation of the heart, and
(4) a diligent investigation of the truth. 177.

Indra, one of the principal Brahman gods. 141, 198.

Indriya'ni or panc'-indriyani, the five organs of the spiritual sense.
(See Balani.)

I'si, p.j Ri'shi, tkt., a prophet or seer, an inspired poet, a hermit having
acquired wisdom in saintly retirement, a recluse or anchorite,

IsVara, tkt., I'ssara, /., (lit. independent existence) Lord, Creator, per-
sonal God, a title given to Shiva and other great deities. In Buddhistic
scriptures as well as in Brahman the skt. IsVara (not the p. Issara)
means always a transcendent or extramundane God, a personal God,
a deity distinct from, and independent of nature, who is supposed to
have created the world out of nothing. 71, 73.

Jain, modernised form of skf. Jauia; an adherent of the Jain-sect which
reveres Vardhamana (Nataputta) as Buddha. (See Jaimm^ 48.

Jainism, a sect, founded by Vardhamana, older than Buddhism and still
extant in India. It is in many respects similar to Buddhism. Buddha's
main objection to the Jains was the habit of their ascetics of going
naked. The Jains lay great stress upon ascetic exercises and self-
mortification which the Buddhists declare to be injurious.

Ja'mbu, p. and skt^ a tree. 10, 35-.

Jambu'nada, /., Jambu'nada, tkt. t a town of unknown site. (Also the name
of a mountain and of a lake.) aoa.

Ja'tila, /., "wearing matted hair." The Jatilas were Brahman ascetics.
Buddha converted a tribe of them, and Kassapa, their chief, be'came
one of his most prominent disciples. 6a, 63, 64, 6$.

Je'ta, the heir apparent to the kingdom of Savatthi. 76.

Je'tavana, a vihara. 76, 77, 81, 168, 101, i??, zo8, ai?.

Jha'na, /., Dhya'na, skt., intuition, beatic vision, ecstasy, rapture, the
result of samSdhi. Buddha did not recommend trances as means of
religious devotion, urging that deliverance can be obtained only by
the recognition of the four noble truths and walking on the noble
eightfold path, but he did not disturb those who took delight in ecstasies
and beatific visions. Buddha's interpretation of the Dhyana is not losing
consciousness but a self-possessed and purposive eradication of egotism.
There are four Dhyanas, the first being a state of joy and gladness
born of seclusion full of investigation and reflexion; the second one,
born of deep tranquillity without reflexion or investigation, the third
one brings the destruction of passion, while the fourth one consists in
pure equanimity, making an end of sorrow. [See Rhys Davids's B.
pp. 175176.] In the Fo-Sho-hing-tsang-ldng, the Dhyana is mentioned
twice only: first, III, n, vv. 960078, where Arada sets forth the
doctrine of the four Dhyanas which is not approved of by Buddh?
and secondly, at Buddha's death; when his mind is said to have passeu,
through all the Dhyanas. 176, 249.

Ji'na, /. and skf., the Conqueror, an honorary title of Buddha. The Jains
use the term with preference as an appellative of Vardhamana whom
they revere as their Buddha. 48.

Jfvaka, p. and skt. t physician to king Bimbisara. According to tradition
he was the son of king Bimbisara and the courtesan Salavati. We read
in Mahavagga VIII that after his birth he was exposed But saved;
then he became a most famous physician and cured Buddha of a trouble-
some disease contracted by wearing cast off rags. He was an ardent

177

disciple of Buddha and prevailed upon him to allow the Bhikkhus to
wear lay robes. 89, 90, 91.
Jo'tikkha, p., name of a householder, son of Subhadda. no.

Kala'ma, p. and tkt., (see Alara).

Ka'nthafca, prince Siddhattha's horse. ay.

Kapilava'tthu, p., Kapilava'stu, skt.,, the capital of the Sakyas, the birth-
place of Buddha. 7, 13, 77, 8a, 86, 87.

Ka'rma, anglicised form of skt. stem-form ka'rman (nom. s. karma), the
p. of which is ka'mmam. Action, work, the law of action, retribution,
results of deeds previously done and the destiny resulting therefrom.
Eitel defines karma as "that moral kernel [of any being] which alone
survives death and continues in transmigration.'* Karma is a well-
defined and scientifically" exact term. Professor Huxley says, "In the
theory of evolution, the tendency of a germ to develop according to
a certain specific type, e. g., of the kidney bean seed to grow into
a plant having all the characters of Pbaseoltu vulgaris is its 'karma.'
It is 'the last inheritor and the last result' of all the conditions that
have affected a line of ancestry which goes back for many millions
of years to the time when life first appeared on earth." We read in
the Anguttara Nikaya, Pancaka Nipata: "My action (karma) is my
possession, my action is my inheritance, my action is the womb which
bears me, my action is the race to which I am akin [as the kidney-
bean to its species], my action is my refuge." [See the article "Karma
and Nirvana" in Buddhism and Its Christian Critics, p. 131 ff.] 29, 31,
32, 33, 86, no, 115, 117, 118, 157, I7a 4*3, aay, 140.

Ka'si, />., Ka'si, skt., the old and holy name of Benares. 104 et seq., 191.

Ka'ssapa, p^ Ka's'yapa, skt. (the etymology "He who swallowed fire," is
now rejected), a name of three brothers, chiefs of the Jatilas, called
after their residences, Uruvela, Nadi, and GayS. The name Kassapa
applies mainly to Kassapa of Uruvela, one of the great pillars of
the Buddhistic brotherhood, who took at once, after his conversion, a
most prominent rank among Buddha's disciples. [Kassapa of Uruvela
is frequently identified with Maha-Kassapa, the same who was pre-
sident of the council at Rajagaha, but H. Dharmapala states, on the
authority of the Anguttara Nikaya, that the two were altogether
different persons.] 6265:, 119, iao, 163, 164, 254.

Kha'ndha, /., Ska'ndha, fkr., elements; attributes of being, which are form,
sensation, perception, discrimination, and consciousness.* 30.

Kile'sa, /., Kle's'a, tkt. t error.

178

Ki'sa Go'tami,, p., Kri'sha Gau'tamI, skt., the slim or thin Gotami. Name
(j) of a cousin of Buddha, mentioned in Chap. VI, p, 16, (a) of the
heroine in the parable of the mustard seed. 109, 210, UK

Jio'li, a little kingdom in the neighborhood of Kapilavarthu, the home of
Yasodhara. 13.

Kond'anna, p., Kaundi'nya, <kt., name of Buddha's first disciple, afterwards
called Ajna'ta Kaundi'nya in skt. and Anna'ta Konda'nna in p. J f, .56".

Ko'sala, /. and skt., name of a country. 75, 76, 77, 94 104, loy, 139.

Kosa'mbi, />,, Kausa'mbi, skt., a city. Joo, 103, 187.

Kusina'ra", p., Kusina'gara, skt., a town. 238, 239, 241, 249, 150.

Kutada'nta, />. and skt., a Brahman chief in the village Danamati, alsc
called Khanumat; is mentioned in Sp. Hardy's M A, p. 189 and in
$. B. ., Vol. XIX., p. 141 [Fo, v. 68 a]. 1 52-160. Cf. Rhys DaVids's
Dialogues, pp. 173179.

Li'cchavi, p. and skt., the* name of a princely family. aa8, 131.
Lu'mbim, skt., a grove named after a princess, its owner. 8.

Ma'gadha, p, and skt., name of a country. 6$, 68, 70, 71, 90, 98, 111,
119, 223, 124.

Ma'gga, p., Ma'rga, skt., path; especially used in the Pali phrase "Ariyo
atthangiko maggo," the noble eightfold path, which consists of: right
views, high aims, right speech, upright conduct, a harmless livelihood,
perseverance in well-doing, intellectual activity, and earnest thought.
[See S. B. ., Vol. XI, pp. 63 and 147.]

Mahara'ja, the great king. 78.

Mahlse'tu, the great bridge. A name invented by the author of the
present book to designate the importance of Christianity compared to
the HGhayana and MaMyana of Buddhism. ix, x.

Mahaya'na, the great vehicle, viz., of salvation. Name of the Northern
conception of Buddhism, comparing religion to a great ship in which men
can cross the stream of Samsara to reach the shore of Nirvana. nc, x.

Ma'lla, p. and skt., name of a tribe. 239, 241, 145, 146, 249, 150, a$i,

Manasa'kata, p., Manasa'krita, skt., a village in Kosala. 1 39, 140, 141.

Manda'ra, j&. and skt., a flower of great beauty. 9.

Ma'ra, p. and skt., the Evil One, the tempter, the destroyer, the god of
lust, sin, and death. $, 9, 15, .34, 3<*, 39; 4*, 43, 44, 79 n*. 117,
130, 131, 133, 172, 173., aoy, 235.

Mara's daughters are always three in number but their names are vari-
ously given as Tanha, Arad, Rati (Dh. 164), and Tanha, Arati, Raga
(Ab. 44 etc.). 36, 258.

Ma'tali, /. and skt., name^ot a demon in the retinue of Yama. 198.

z/9

Matanga, p. and skt., literally, of low birch; the Matanga caste com-
prises mongrels of the lowest with higher castes. 15)6", 197.

Ma'thura, p- and skt., name of a place. 200.

Ml'ya, p. and skt., Buddha's mother. (See Maya-devi.) The term "veil
of Maya," viz., the illusion of self, popularly known through Schopen-
hauer, does not refer to Buddha's mother, but to the Vedantic con-
ception of maya. The word means "charm, magic e'nhancement," 7,
91. The similarity of sound in the names Maya and Maria is curious.

Maya-dVvI, also called Maha-Maya, or simply Maya, p. and skt., the
wife of Suddhodana .and mother of Buddha. She died in childbed,
and Buddha ascends to heaven to preach to her the good law arid
the gospel of salvation. 7, 91.

Mette'yya, p., Maitre'ya, skt., etymology, "full of kindness"; the name of
the Buddha to come. 141, 24 $.

Moggalla'na, p., Maudgalya'yana, skt., one of the most prominent disciples
of Buddha, a friend of Sariputta. 70, 71, 85.

Muni, skt. and p., a thinker, a sage; especially a religious thinker.
Sakyamu'ni, the sage of the Sakyas, is Buddha. 16, o'a, 103, 170, 171, I7-

NadT-Ka'ssapa, p., Nadf-Ka's'yapa, skt., brother of the great Kassapa of

Uruvela. 64.

Na'dika, p. and skt., name of a village. 225%
Na'ga, p. and skt., literally serpent. The serpent being regarded as a

superior being, the word denotes a special kind of spiritual beings; a

sage, a man of spiritual insight; any superior personality. Naga kings, 9.
Nalagiri, name of an elephant. HI.
Nala'nda, p. and skt., a village near RSjagaha. 221, 223.
Nanda,j&., Siddhattha's half brother, son of PajSpatl. 86, 88.
Na'nda, daughter of a chief of shepherds, also called Sujata. 35.
Natapu'tta,, Jain Prakrit, JnStapu'tra, skt., the son of Jnata. Patronym

of Vardhamana, the founder of Jainism. 14?, 146-
Nera'njarS,/., Naira'njanS, skt., name of a river identified by some with

the Nilajan, by others with the Phalgu. 35, 43, 235-
Nida'na, p. and skt., cause. The twelve nidanas* forming the chain of

causation which brings about the misery in the world. [See Oldenberg,

Buddha, Engl. tr., pp 124152]. 40.
SFigga'ntha, /., Nirgra'ntha, skt., literally "liberated from bonds"; a name

adopted by the adherents of the Jaina sect. 14?, 14$; Nigganthas,

give also to the, ijo.
Nigro'dha, P-, Nyagro'dha, skt., a tree, fieus indica well known for its air

roots. 43, 23?.

I So

Nirma'na Ka'ya, skt., the body of transformation. 254.

Nirva'na, skt., Nibba'na, />., extinction, viz., the extinction of self;
according to the Hlnayana it is defined as "extinction of illusion,"
according to the Mayayana as "attainment 1 of truth." Nirvana means,
according to the latter, enlightenment, the state of mind in which
upadana, kilesa, and tanha are extinct, the happy condition of enligh-
tenment, peace of mind, bliss, the glory of righteousness in this life
and beyond, the eternal rest 'of Buddha after death. Buddha himself
has refused to decide the problem whether or not Nirvana is a final
extinction of personality When questioned, he indicated by his silence
that the solution is not one of those subjects a knowledge of which
is indispensable for salvation. i, 4, 6", 16, 20, 41, 43, 44, 48, 50,
5J> 55, ^4, 6J> <$7> ?o, 71, 74, 76, 81, 83, 91, 97, 118, 122, 123.
130, 143, T53, IJ4, 160, 1(54, 17? I7i *88, *95, -35> -3<5, 237,
245, 249, 250, 2*2, 15*3; where is Nirvana? 15*4; Nirvana not i
locality, 154; the city of Nirvana, 130; the harvest, Nirvana, 19?;
he one aim, Nirvana, 164; Samsara and Nirvana, a, 6, 225

Okka'ka, p n Ikshva'ku, skt. t the name of a mythological family from
which the chiefs of the Sakyas claim descent. 7,

Pabba'jja, />., pravra'jya, skt., the act of leaving the world for receiving
admittance to the Order. The first step of the Buddhist ordination.
(See Upasa'mpadiL)

Paja'pati, /., Praja'pati or Maha-Praja'patl, skt., the sister of Mayu-devi,
second wife of Suddhodana, aunt and fostermother of Buddha. She
is also called by her husband's family name Gotami (feminine form,
of Gotama). 10, 13, 86, 92, 93, 103.

Pajjo'ta, /., Pradyo'ta, jir., name of a king of UjjenL 90, 91.

(Pakati, /.) Pra'kriri, skt., name of a girl of low caste. 196, 197.

Paramita', p. and skt.j perfection, or virtue. The six paramitas are:
almsgiving, morality, patience, zeal or energy, meditation, and wisdom.

Paribba'jaka,/., Parivra'jaka, ski., a sect belonging to the Ttrthika school. 98.

Pase'nadi, /., (Prase'najjit, skt., also called Pasenit) king of Kosala, resid-
ing at Savatthi. 75, 77.

Patalipu'tra, fkt., Patalipu'tta, /., also called Pataligama, a city on the
Ganges north -of Rajagaha and belonging to the kingdom of Magadha,
the frontier station against the Vriji (Vajji), the present Patna. Bud-
dha is reported to have predicted the future greatness of the place,
which is an important passage for determining the time in which the
account of Buddha's sojourn in Pataliputra was written. It is still un-

certain, however, when Patna became the important centre which it
is now. It was the capital of the country when Megasthenes, the
ambassador of Seleucus Nicator, at the end of the third century B, C.,
visited India. He gave in his book a detailed description of the city.
223. 224; Pataliputra, three dangers hang over, 224.
Parimo'kkha, />., Pratimo'ksha, tkt., (usually spelt Pratimoksha in Buddhistic
Sanskrit,) literally "disburdenment." It is the Buddhist confession.
Rhys Davids says "that it almost certainly dates from the fifth cen-
tury B, C. Since that time during a period that is of nearly two
thousand and three hundred years it has been regularly repeated,
twice in each month, in formal meetings of the stricter members of
the Order- It occupies, therefore, a unique position in the literary
history of the world; and no rules for moral conduct have been for
so long a time as these in constant practical use, except only those
laid down in the Old Testament and in the works of Confucius"
(p. 163). 98, 99

Pa'va, p and skt,, a village where Buddha took his last meal 237. 139,
Pokkharasa'ti, /., Paushkarasa'ti, skt., a Brahman philosopher, 139
Pubbara'ma, />., Purvara'ma, skt., the Eastern garden. 94.
Pu'kkusa, />., Pu'kkasha or Pu'kkasa, skf., name of a low caste 139
PuM'aji, />., Pu'nyajit, sk*., a friend of Yasa. & \

Raga, pleasure, desire or lust; a synonym of ratt The name; of one of
Mara's daughters, *jf. *. 3 6.

Rahula, p. and skf., the son of Buddha, was admitted, to the fraternity
while still a boy. Buddha gave him a lesson in truthfulness [see Chap-
ter LVTJ. He is always named among the prominent disciples of
Buddha and is revered as the patron saint of novices. 14, 85% 86,
87, 88 ; i6y, 1 66, 167

Rainy season (see Vassa). ?8, a 3 a.

Ra'jly p. and skt., nominative form of the stem rajan, a king (in com-
position raja).

Rajaga'ha, />., Rajagri'ha, skt., the capital o Magadha and residence of
king Bimbisara. ao", 6$, 69, 71, 71, 80, 91, 98, no, 119, 144,119,
220, ayy.

Ra'tana, /., ra'tna, skt., "jewel."

Rati, love, liking; a synonym of raga The name of one of Mara's
daughters, q. v. 36.

Saha'mpati, occurs only in the phrase "Brahma Sahampati," a name fre-
quently used in Buddhist scriptures the meaning of which is obscure.

182

Burnouf renders it Seigneur -des efres patient^ Eitel, Lord of the inhabi-
table parts of all universes; H. Kern [in S. #., XXI, p. 5] maintains
that it is f synonymous with Sikhin, which is a common term for Agni.

Sa'kka, /., Sa'kra, skt., Lord; a cognomen of Indra. 69.

Sa'kya, /., Sa'kya, skt., the name of a royal race in the northern fron-
tiers of Magadha. 7, 14, 26.

Sakyamu'ni, />., Sakyamu'ni, skt., the Sakya sage; a cognomen of Bud-
dha. 27, -8, 33, 34, 36, 62, 63, 64, 65, 71, 83, no, in, 142, 144,
178, 196, 198, 210, 154.

Sla, /., Sa'la, tkt. t a tree, vatica robusta\ sala-grove, 241, 145"; sala-
trees, 141

Sama'dhi, p. and skt., trance, abstraction, self-control. Rhys Davids says
(B. p. 177): "Buddhism has not been able to escape from the natural
results of the wonder with which abnormal nervous states have always
been regarded during the infancy of science. . . . But it muse be added,
to its credit, that the most ancient Buddhism despises dreams and vi-
sions; and that the doctrine of Samadhi is of small practical importance
compared with the doctrine of the noble eightfold Path." Eitel says
(Handbook, p. 140): "The term Samadhi is sometimes used ethically,
when it designates moral self-deliverance from passion and vice."

Sa'mana, />., Sra'mana, skt., -an ascetic; one who lives under the vow,
26, 36, 41, 59, 70, 87, 93, 119, 152, 165, 188, 189, 194, 19$, 207,
223; the Samana Gotama, 151, the vision of a samana, 20.

iSambho'ga-Ka'ya, skt., the body of iBliss. 254.

Sammappadha'na, />., Samyakpradha'na, skt. 9 right effort, exertion, struggle.
There are four great efforts to overcome* sin, which are: (i) Mastery-
over the passions, so as to prevent bad qualities from rising; (a) sup-
pression of sinful thoughts to put away bad qualities which have arisen;
(3) meditation on the seven kinds of wisdom (Bojjhafiga) in order
to produce goodness not previously existing, and (4) fixed attention
or the exertion of preventing the mind from wandering, so as to in-
crease the goodness which exists. [See the Mahapadhana-Sutta in the
Digba-Nikaya. Compare B. B. St,, p. 89, and Rh. Davids's Buddhism,
pp. 172-173-]

Samsa'ra, p. and skt^ the ocean of birth and death, transiency, world-
liness, the restlessness of a worldly life, the agitation of selfishness,
the vanity fair of life. 2, ?, 172, 225.

Sa'ngha, p. and skt., the brotherhood of Buddha's disciples, the Buddhist
church. An assembly of at least four has the power to bear confession,
to grant absolution, to admit persons to the pxisthood, etc. The
sangha forms the third constituent of the Tiratana or t&ree jewels in

which refuge is taken (the S. B. of the E. spell Sawgha). 5" 6, 61, 64,
68, 69, 71, 86, 92, 9?, 96, 98. 99, loo, 102, 103, 104, 108, 145,
150, 168, 178, 250, 253, 254; sangha may be expected to prosper, an,

Sa'njaya, p. and skt., a wandering ascetic and chief of that sect to which
Sariputta and Moggallana belonged before their conversion. 70.

Sankha'ra, />., Samska'ra, skt. y confection, conformation, disposition. It is
the formative element in the karma as it has taken shape in bodily
existence. i??, 157, IT 8.

Saripu'tta, />., Saripu'tra, skt., one of the principal disciples of Buddha;
the Buddhistic St. Peter. 70, 71, 7<5, 77, 8?, 87, 103, in, 120, an,
ii?, 122; Sariputta's faith, 213, 221.

Sa'vaka, p., Sra'vaka, skt,, he who has heard the voice (viz. of Buddha),
a pupil, a beginner. The name is used to designate (i) all personal
disciples of Buddha, the foremost among whom are called Maha-sa-
vakas, and (2) an elementary degree of saintship. A savaka is he
who ts superficial yet in practice and comprehension, being compared
to a hare crossing the stream of Samsara by swimming on the surface.
[See Eitel Handbook, p. 157.] i?a, 173, 174.

SatS-pattha'na, p.^ Smrityupastha'na, skt., meditation; explained as "fixing
the attention." The four objects of earnest meditation are: (i) the
impurity of the body, (2) the evils arising from sensation, (3) ideas
or the impermanence of existence, and (4) reason and character, or
the permanency of the dharma. (Rh. D. B., p. 172.) The term is
different from "bhavana," although translated by the same English
word. (S. 8. of the E. XI, p. <?2.-2ii).

Sava'tthi, />., Srava'stl, skt., capital of Northern Kosala. It has been
identified by General Cunningham with the ruins of Sahet-Mahet in
Oudh and was situated on the river Rapti, northwest of Magadha.
7?, 77, 8l, 94, 96, 97, 103, 188, 195, 212, 215

Se'niya, />., Sainya, skt^ military, warlike, an honorary title given to Bim-
bisara the king of Magadha. o'j', 69, 90, 98.

Siddha'ttha, /., Siddha'rtha, skt., Buddha's proper name. Etymology, "He
who has reached his goal." 10 26, 48, 82 86, 88, no, 16$

Siga'la, p., Sriga'la, skt. t literally, "jackal"; name of a Brahman converted
by Buddha. 144, 145-.

Si'mha, $kt., Sfha, />., literally, "lion." Name of a general, an adherent
of the Niggantha sect, converted by Buddha, 145 iyi; Simha, a soldier,
147; Simha's question concerning annihilation, 146.

So'ma, p. and skt., derived from the root su y to press in a winepress,
not as, according to Eitel, Chinese scholars propose from "exhilarate

(j) and mind (tHana)." Name of a plant and of its juice, which is
intoxicating and is used at Brahmanical festivals; the Soma drink is
identified with the moon and personified as a deity. 141.

Suba'hu, p. and skt., a friend of Yasa. 61.

Subha'dda, p., Subha'dra, skt., name of a samana. Subha'dda, Buddha's
last convert, must not be confounded with another man of the same
name who caused dissension soon after Buddha's death. 1 19, 246, 147.

Suddho'dana, p., Suddho'dana, skt., Buddha's father. The word means
"possessing pure rice." Buddhists always represent him as a king, but
Oldenberg declares that this does not appear in the oldest records,
and speaks of him as "a great and wealthy land-owner." (See his Bud-
dha, English version, pp. 99 and 415417). 7, 8, 13, 14, 25, 82,
83, 8.5-, 91.

Su'rnana, p. and skt., name of a householder. 189, 190.

Suprabuddha, father of Devadatta. no.

Su'tta, p., Su'tra, skt., literally" thread," any essay, or guide of a religious
character.

Tanha, p., Trlshna, skt., thirst; the word denotes generally all intense
desire, cleaving and clinging with passion. The name of one of Mara's
daughters, q. v. 3 6, 138.

Tapu'ssa, p. and skt., a merchant. 42.

laru'kfcha, p., Taru'kshya, skt., name of a Brahman philosopher. 139.

Tatha'gata, p. and skt., generally explained as "the Perfect One." The
highest attribute of Buddha, ai, 32, 34, 44, 49, 50, 55", 58, 59, 63,
6"5, 68 t 69, 71, 73, 74, 80, 82, 85, 8o~, 87, $>o, 9*, 93, 9t, 9*> i"
lal, 124, 127, ia8, 129, 130, 138, 142, 143, 144, 147? 148* 15?
151, 152, 154, i$6, 157, ij8, 1^3, 1 54, irfj, 171, J72, 174, 175,
176, 177, 181, 188, 195*, 197, 198, 199, 201, 202, 213, 214, 217,
*> *33 ^34, 135, i3<5, 137, *39> *4o, 141, 4^ 47, M* =49,
25 3 j robe of the TathSgata, 127; soldiers of the Tathagata", 130; the
law the body of the lathagata, 2535 Tathagatas are only preachers, 131.

Tiratana,/., Trira'tna, skt., the three jewels or the holy trinity of the Buddha,
the Dharma, and the Sangha, a doctrine peculiar to Northern Buddhism.
(See Trikaya.)

Ti'tthiya,/., Tl'rthika, skt., a religious school of India in Buddha's time. 98.

Trika'ya, the three bodies or personalities of Buddha, the Dharnaakaya,
the Sambhoga-kaya, and the Nirmana-kaya. 25*4.

Uddaka, /., U'draka, skt., a Brahman philosopher. 29, 31.
Ujje'ni, p., Ujja'yim, skt., name of a city. 90.

185

Upadana, p. and skt., desire, a grasping state of mind. One of the m-
danas.

(Upagutta, /.), Upagu'pta, skt., name of a Buddhist monk. 100, ^01.

U'paka, p. and skt. t name of a man, a Jain, who met Buddha, bur was
not converted by him. 47, 48.

Upa'li, p. and Jjfo, a prominent disciple of Buddha. Before his conversion
he was, according to the Buddhistic tradition, court-barber to the king
of the Sakyas. 36, 104, ifa.

Upasa'mpada, p. and sk?., admittance to the Buddhist brotherhood, ordi-
nation. (See Pabbajja.)

Upava'ttana, /?., Upava'rtana, skt n a grove in Kusinagara. The word
means a rambling-place, a gymnasium. a4i, 14?.

Upo'satha, p., Upava'satha, fkt. t the Buddhist sabbath. Rhys Davids says
(pp. 140 (41): "The Uposatha days are the four days in the lunar
month when the moon is full, or new, or half way between the two.
It is the fourteenth day from the new moon (in short months) and
the fifteenth day from the full moon (in the long months), and the
eighth day from each of these. The corresponding Sanskrit word is
Upavasatha, the fast-day previous to the offering of the intoxicating
s6ma, connected with the worship of the moon. Instead of worship-
ping the moon, the Buddhists were to keep the fast-day by special
observance of the moral precepts; one of many instances in which
Gotama spiritualised existing words and customs.'* 98, 99, tot, tos,
observe the Uposatha or Sabbath, 99.

Uruvela, p. t Urubi'lva, skt. t a place south of Patna on the banks of the
Neranjara river, now Buddha Gaya. The residence of Kassapa, the
chief of the Jarilus. 54, 6^ t 64, 65* ^06.

Va'jji, />., Vri'ji, skt., name of a people living in the neighborhood of
Magadha, no, zip, iao; assemblies- of the Vajji, aao.

Va'rana, p. and skf., a, tree; Crataeva Roxburghii. 184, 18?

Vardhama'na, skt., Vaddhamana, Jaina Prakrit^ proper name of the founder
of Jainism. Also called Jnatapu'tra in tkt. and Natapu'tta in Jaina
Prakrit.

Va'runa, p. and skt. t a Brahman deity, the god of heaven and regent of
the sea; one of the guardians of the world. 141.

Vasavacla'tta, p. and skt., a courtesan of Majhura. 100, 20 1, ioz.

Vase'ttha, />., Vasi'shtha, skt., name of a Brahman. 139, 141.

Va'ssa, />., Va'rsha, skt., rain, rainy season. During the rainy season of
Northern India, which falls in the months from June to October, the
samanas could not wander about, but had to stay in one place. It '

was the time in which the disciples gathered round their master, listen-
ing to his instructions. Thus it became the festive time of the year.
In Ceylon, where these same months are the fairest season of the year,
Buddhists come together and live in temporary huts, holding religious
meetings in the open air, reading the Pitakas and enjoying the Jata-
kas, legends, and parables of Buddhism. [See Rhys Davids's ,#., p. $7.]

Vassakara, p., Varshaka'ra, skt., lit. "rain-maker." Name of a Brahman,
the prime minister of the king of Magadha. 219, 220.

Ve'das, So, 140, 141, 187; I know all the Vedas, 159.

Veluva'na, />., Venuva'na, skt., a bamboo-grove at Rajagaha, 70,80; Ve-
luvana vihara, 1 1 o.

Vesa'li, p., Vais'a'llf, fki., a great city of India, north of Patna. ryo,
no, 117, 118, 131, 136'.

Viha'ra, p. and skt., residence of Buddhist monks or priests; a Buddhist
convent or monastery; a Buddhist temple, 67, 7$, 76, 95, 99, no,
in, 165, 213, 214, 142.

Vi'mala,/-. and skt. (etym., the spotless), name of a friend ofYasa. 61.

Vi'naya, 57.

Visa'kha, p., Vis'a'kha, skt., a wealthy matron of Savatthi, one of Bud-
dha's most distinguished woman lay-disciples. Says Oldenberg, Buddha^
English translation, p. 167: "Every one invites Visakha to sacrificial
ceremonies and banquets, and has the dishes offered to her first; a
guest like her brings luck to the house." 94, 9?, 96, 97; eight boons
of Visakha, 95; gladness of Visakha, 97-

Ya'ma, p. and skt., also called Yama-ra'ja, death, the god of death.
206", 107.

Ya'sa, p, y Ya's'as, skt., the noble youth of Benares, son of a wealthy man.
and one of Buddha's earliest converts. 58 61.

tfaso'dhara, />., Ya's'odhara, skt., wife of Prince Gotama Siddhattha be-
fore he became Buddha. She became one of the first of Buddhist
nuns. [See Jataka, 8790; Commentary on Dhammapada, vv. 168,
169: Bigandet, 156168; Spence Hardy's Manual, 198 204; Seal,
pp. 360 36+: B. Birth Stories, 117.] 13, 8487, 92, no, r6"f.

INDEX.

Abstain from impurity, 126.

Abstinence, 49.

Abode in me, truth has taken its,

163.

Abodes of truth, 7?
Abolish all the lesser, 247.
Abolished, omens, 173.
About to pass" fway, 242.
Absolution, 99.
Abuse, the sermon on, 167
According to their deeds, 112.
Address, Buddha's farewell, 232.
Adoration be to thee, 171.
Aim, one, one essence, one law, 163.
Aim, the one, Nirvana, 164.
Aim, the preacher's so ( le, 128.
All creatures received the message

in their own language, y?
Alone, let a man walk, 1 02 (see also

Solitary).

Altercations, too.
Always in danger of death, a 1 1
Ambrosia, lake of, ri8.
Angels rejoice, 8.

Anger, by love overcome, 137.
Annihilation, 145, 146.
Annihilation of egotism, 147.
Annihilation, Simha's question con-
cerning, 145.

Another Buddha will arise, 245,
Anxious to learn, must be, 234.
Anxious to learn the truth, be, 12 6.
Apoplexy, struck by, 191.
Appearance of Bodhisatta, 2 y.
Appearance, the glory of his, 212.
Appeared, the saviour, 2 5 6.
Appeased not by hatred, hatred,

102

Are all paths saving paths? 130.
Artisans, the chief of the, 201
Asceticism, 225,
Ascetics, naked, 89.
Ashes, 109.

Assemblies of the Vajji, 220.
Assemblies, various kinds o 177.
Assured of final salvation, 248.
Astrology and forecasting by signs
forbidden, 235.

280

Atman and the /, 32.

Atone for your evil deeds, you will

have to, 200.
Atonement by blood, 152.
Audience, like unto the color of

my, 177-
Avoid dying, not any means to, 2 1 1 .

Bad deeds easy to do, 132.

Bamboo grove, 144.

Bathing in the Ganges, 14.

Battle of life, 149.

Battle, the elephant no longer fit
for, 1 66.

Battles, fight your, 149.

Be married unto the truth, aoj.

Be ye lamps unto yourselves, 134.

Beauty, to restore to you a nobler,
202.

Becoming, gradual, 138.

Bee collects nectar, "the, 137.

Being, the purpose of, z$$.

Beings, preach to all, 129.

Beneath, water gurgling, 193.

Best, truth is, yy.

Better bore out both eyes, 94,

Blessed One, has to suffer, the, 233 ;
Blessed One, refuge in the, 150,
151, 1 60, 247; Blessed One
swooned, the, 35; Blessed One
.walked unshod, the, 1 09, Blessed
One, wearisome to the, 2 a 6.

Blind man, 17.

Blind men, 141.

Blind received sight, 8.

Blind, the man born, 181.

Blind, truth is hidden to the, 353.

Blind, your eyes are, 187.

Bliss be diffused, let the, 190.

Bliss, the communication of, 189,

Bliss where suffering is, 20.

Blood, atonement by, 152.
Blood has no cleansing power, 152.
Blood, shedding of, 33.
Blow, give the rock a good, 194,
Blow off the impurities, 137.
Body of flesh? Why preserve this,

241-
Body of the law, 1 60 ; the body of

the law will endure, 241.
Body, the worldling nourishes his,

189.
Bonds that tie all souls togsther;

259.

Boons of Visakha, eight, 95.
Brahma, 87, 139.
Brahman, tfy, 139, 140, 141, 142,

15^,1 53,154, 1 5-6, 157, i 8, iB6,

187,188, 190,194, 195*, 196,206',

207, 208, 219, 220, 224.

Brahman lore, the substance of, 141.
Bridler of men's hearts,' 226'.
Bright, the sun is, 139.
Bright, thinkers are, 1395 warriors

are bright, 139.
Bubble, 39.
Buddhahood, omens of 8, 9, signs

of Buddhahood, 8.
Burning, every thing is, 64.
Butterfly, like the, 237.
By deeds one becomes an outcast,

Calamities, ten great, 215:.
Carp not, 126, 127.
Cart, as a worn out, 233.
Cast-off rags, 89, 91.
Caste, 1 ask not for, 196.
Cause of further migrations, 119.
Cause of selfhood, the, Found! 41.
Cease by hatred, hatred does not,
137.

Ceremony, 144, aay.

Chance, 73.

Change, grief at, if; self is change

158.
Charity, rich in returns, 27; the

sermon on, 75".
Charms are treacherous, 202.
Chastity, 126.
Cherish no hatred, 1-2.6.
Chickens should break the egg-
shell, 143.

Chief of the artisans, the, 201.
Children, I am your father, ye are,

163.

City of Nirvana, the, 130.
Cleanses from error, the truth,

250.
Cleansing power, blood has no,

15-2.

Cleaving to self, iy8.
Cloth of gold, robes of, 239.
Cloud, like a, 164.
Cloud of good qualities, lap.
Coil, the, 39.
Color of my audience, like unto

the 177-
Combination, individuality a, 32;

combination subject to separa-
tion, 32.

Come forth into the light, 143.
Come into the world to befriend,

114.

Come to teach life, 153.
Commandments, see the ten evils,

126.

Communication of bliss, the, 1 89.
Complete surrender of sel 148.
Compounds will be dissolved, is'S,

242
Comprehension of things, truth the

correct, 41.

Concord, two ways of re-establish-
ing, 104; meeting in concord,
220; re-establishment of concord,
103.

Conditions of welfare, eight, 220.

Confer the ordination, 5*8.

Confession of trespasses, 99.

Conquerors, the greatest of, 132.

Conquest of self, 149.

Consolidation of Buddha's religion,
80.

Contact of the object and senses,
66.

Continuity, sameness and, 137.

Coop, the fowl in the, 122.

Correct comprehension of things,
truth the, 41

Correlatives, 20.

Courtesan, 96, 200, 227-231.

Covet not, 126".

Crane, the wild, 122; the cruel
crane, 1 84.

Creatures, all, received the message
in their own language, jjr.

Criminal, punishment of the, 148.

Criminal's act, punishment the fruit
of the, 148.

Crossed the river, 225*.
* Crossed the stream, he had, 213.

Cultivate good- will, 67.

Culture of the mind, 87.

Danger of death, always in, an.
Dangers hang over Pataliputta, three,

224.

Park, do not call the world, 187.
Dart of lust, the, 183.
Dead are many, the, 210.
Dead not saved by lamentation,

211.
Deaf and dumb speak, the, 8.

2OO

Death, always in danger of, a
Buddha's death, 2,49; fate after
death, aia; death Is near, 235;
no escape from, 16; in. the
domain of death, 113; self is
death, 153, ij8, 16*0; thought-
lessness, the path of death 131.
Deeds, according to their, aia;
bad deeds easy to do, 13:1 j by
deeds one becomes an outcast;
196', passed away according to
his deeds, 194.

Deeper, dig, 119.

Delusion and truth, 42.

Delusions, 49.

Denies the existence of the soul,
Gocama, i j i .

Desert, a waterless, 1415 rescue in
the desert, 191; a sandy desert,
191.

Desire, the extinction of evil, 138.

Desolation, a hopeless, 141.

Despot, the, 199,

Destiny of warriors, 149.

Destroyed, hell is, 226.

Devadatta, sect of, no.

Die until, etc., I shall not, 44, 135-;
truth cannot die, 14$.

Died in the faith, he, 207.

Diffused, let the bliss be, 190.

Dig deeper, 119.

Disciple, die first woman lay-, 61.

Disciple, a, flagged, 191.

Dissatisfied, the people, 71.

Dissolution, necessity of, 249.

Dissolved, compounds will t>e, 241.

Distinction, without, 164.

Doctrine, preach the, glorious in
the beginning, the middle, and
end j4J j my doctrine is like the
great ocean, 1773 doctrine like

unto fire. 178; doctrine nice

unto water, 178.
Doffed their robes, the bhikkhus,

9?.

Dog, the hungry, 198.
Domain of death, in the, 113,
Do not call the world dark, 187.
Do not rely on external help, 134.
Do not scold, 103.
Door of immortality, 44.
Draught-ox, exertion is a, 19 5*.
Drink, the refreshing, perception

of truth, 1 1 8.
Drinking? Is the water not fit for,

idy.

Dumb, the deaf and, speak, 8.
Dust, like one who flings, 168.
Dust of worldliness, 44.
Dwelling-place, wisdom has no,

IH.

Dying, not any means to avoid,
an.

Each day one hemp-grain, 34.

Earnestness is the goad, 195; earn-
estness is the path of immorta-
lity, 131.

Earth, peace on, 9.

Earthquake, 149.

East, face towards! the, 113.

Eating of flesh, the, 49.

Ecstasy, the song of, aai.

Eddies of transmigration, 1 66.

Efficacy, rituals have no, 33.

Egg-shell, chickens should break the,
143 ; I have first broken the egg-
shell, 148.

Eggs, hen brooding over, 143.

Ego, the, 30; ego, an illusion, 33?
the instability of the ego, 31.

Egotism, the annihilation of, 148*

19*

291

Eight boons of VisEkha, 95.

Eight conditions of welfare, 220.

Eight wonderful qualities, 178.

Eightfold path, the, 41, H3 a 3 7.

Eightfold, the best way is the 138.

Eldest, I am the, 248.

Elephant, powerful, 166*, the ele-
phant no longer fit for battle,
166.

Elevate the mind, 80.

Emaciated from fasts, 35".

Embrace of truth, the", 105;.

Emptiness and immaterial life, 30.

Enabled me to do so, faith, 213.

Endure, thoughts will, 132.

Enemy, his greatest, 134.

Enlightened Teacher, refuge in the,
145-

Entities, souls not separate and self-
existent, 153.

Envy not, 126.

Epidemic, lai.

Eradication of self, 148.

Error, self an, 6>; error be thou
my guide, 2*8.

Error, truth cleanses from, 25-0.

Errors, 126.

Escape from death, no, 16.

Essence of life, truth is the, 2^8;
one in essence, 259; one essence,
one law, one aim, 163.

Eternal, truth the image of the, 3 .

Everlasting life, 149, 205-,

Evil actions, thou canst not escape
the fruit of, 159.

Everything is burning, 64.

Evil by good, overcome, 137; evil
deeds, you will have to atone
for your, 200; ignorance the
root of evil, 40; pain is the
outcome of evil, 133; evil pow-

ers no surrender, 148, evil of
lust, avoid, 183.

Evolution, i?8; in the course of
evolution, a 55.

Exertion is a draught-ox, 195".

Existence is spiritual, all, I y I ; thirst
for existence and selfhood, 39.

Expulsion, sentence of, 100.

External help, do not rely on, 234.

Extinction of self, the, salvation,
4; the extinction of sinful desire,
1 3 8 ; the extinction of thirst, 1 3 8,

Eye, the, 2tman and, 29; eye of
truth, 5*9; mental eye, 2*09; spi-
ritual eye, 25*4.

Eyes, better bore out both, 94.

Face to face, Brahma, 140; the uni-
verse face to face, 1425 face to
face with him, 148.

Face towards the east, 223.

Facing towards the west, 223.

Faith alone can save, 213; faith en-
abled me to do so, 213; hast
thou faith, 235; he died in the
faith, 207} faith is the seed,
195; faith in the Buddha, 2.26;
Sariputta's faith, 211.

Falter not, wise people, 133.

Famine, 120.

Farewell address, Buddha's, 232.

Fashion themselves, wise people,

133-

Fashioned, truth cannot be, af7.
Fascs, emaciated from, 35.
Fate after death, 212, 226.
Father and son, 207; father I

reverence my father, 144; ye

are my children, I am your

father, 163.
Faults of others, the, 134, 137,

Fell upon him, sickness, 232, 237.

Fetch me some water, 238.

Few, the living are, 210.

Fight your battles, 149.

Fire, doctrine like unto, 178.

Fire, sermon on, 64.

First broken the egg-shell, I have,

First Buddha, I am not the, 245.

First lay-member, the, 60.

First women lay-disciples, the, 61.

Fish, the giddy, 183.

Fit for battle, the elephant no
longer, 1 66.

Fit for drinking? Is the water now,
163.

Fit to live, more, 149.

Five meditations, 174.

Five roots of mind, the, 29.

Five wishes of Bimbisara, 68.

Fivefold gain, 223; fivefold loss, 223,

Flagged, a disciple, 191.

Flagging, religious zeal, 35.

Flame, sameness of the, is 1 ?.

Flesh, the eating of, 49; thorn in
the, 138; let the flesh waste
away, 34; why preserve this
body of flesh? 242.

Flings dust, like one who, io"8.

Flowers out of season, 141; lotus
flowers, 39 j mandara flowers, o.

Following the Master over the
stream, 212.

Fool, 133; the listless fool, 190.

Foolish, pleasures destroy the, 134;
foolish talk, 140.

Forbidden, miracles, 119-121.
Forecasting by signs forbidden, as-
trology and, 236.
Found! the cause of selfhood 40;
found the truth, 55.

Foundation of the Kingdom of
Righteousness, 47.

Four kinds of offering, 180"; four
kinds of merit, 186; four simp-
les, i Si; the four quarters, 143;
the four noble truths, 41, 181;
the four signs, 15 j where four
roads cross, 140.

Fowl in the coop, the, 122.

Fragrant like the lotus, 201.

Free your mind of ignorance, 126'.

Fruit of evil actions, thou canst
not escape the, is^j the fruit
of immortality, 195; the fruit
of the criminal's act punishment,
148.

Fruits, ripe, an.

Ganges, bathing in the, 14.
Giddy fish, the, 133.
Gift of religion, the, 138.
Gift, the long's, 69.
Give also to the Nigganthas, 15*0;
give, if thou art asked, 137;
give the rock a good blow, 194.
Gives away, he who, etc., 241.
Giving away, 75.
Glad tidings, I.
Gladness of Visakha, 97.
Glorious in the beginning, middle,
and end, preach the doctrine 5*8;
the truth is glorious, 60, 6"i, 68.
Glory of his appearance, the, 111;

the truth in all its glory, *$6.
Goad, earnestness is the, 195.
Goal, the, 118, 138.
Gods and men, teacher of, ^^6.
Goes out to wage war, 130.
Gold, robes of cloth of, 139.
Gone into the yoke, 138.
Good qualities, cloud of, 129; happi-

ness is the outcome of good,
133; overcome evil by good, 137;
good tidings, 2 i ; cultivate good-
will, 67 ; good works are rain,
19?.

Gotama Gate, 114.

Governs all things, karma, iai.

Grace, the time of, 183, 192.

Gradual becoming, 158.

Grant me my life, 107, 186.

Great is thy faith, 222.

Great understanding, muni of, 170.

Greatest enemy, his, 134; the
greatest of conquerors, 1 3 a.

Greedy tailor, the, 184.

Grief at change, 1 9 ; overcome grief,
1 349 selfish in my grief, aio.

Grounded, that it be well, 122.

Grove, bamboo, 144.

Guide, error be thou my, 2$ 8.

Guiding-rein, mind is the, 195".

Happily, let us live, 139.

Happiness is the outcome of good,
133; vanity of worldly happi-
ness, 3.

Happy, he is altogether, 143; make
thyself happy, 235*.

Hard times teach a lesson, 112.

Harvest Nirvana, the, 195; thou
wilt greap the harvest sown in
the past, 1*9.

Hast thou faith? 235

Hatred appeased not by hatred, 102;
cherish no hatred, 126; hatred
ceases by love, 137; hatred does
not cease by hatred, 137.

He promoted him higher, 182.

He who gives away, etc., 241.

He who walks righteously is ever
near me, 246.

Hearts, bridler of men's 116.
Heaven, hope of, a mirage, 122;

like one who spits at heaven,

167; pleasures of self in heaven,

in-
Heavenly songs, 241.
Hell is destroyed, 226.
Helmet of "right thought, 93.
Help, do not rely on external 234;

now my lot to help, 214.
Hemp-grain, each day one, 34.
Hen brooding over egg, 143.
Hereafter, the, 159.
Heresies, 73-
Hermit, layman and, 59.
Higher, he promoted him, 182.
Hold fast to the truth, 234.
Holiness better than sovereignty,

27.

Homage, worthiest, 241.'
Honor, so great an, 228.
Honored be his name, 6*9.
Hope of heaven a mirage, 122.
Hopeless desolation, a, 142.
Hungry dog, parable of the, 198.

I am not the first Buddha, 245; I
am the eldest, 248; I am the
truth, 163 ; I am thirsty, 238;
I ask not for caste, 196; I have
first broken the egg-shell, 248;
no room for the I, oV; I reve-
rence my father, 144; I shall
not die until, etc., 44; such
faith have I, 221; the I perish-
able, 66', the I, the soul, 29?
the thought of I, 31; the trans-
mission of the soul and the I, 32.

Idea of self, the, 242.

Identity, 156; identity and non-
identity, 15*2, iy6; identity of

294

self, 157; where is the identity
of my self? 15$.

Idle talk, invocations are, 159.

If thou art asked, give, 137.

Ignorance, free your mind of, 126*;
ignorance the root of evil, 40.

Dlinutable light, 159.

Illusion, self an, 42, 149; the ego
an illusion, 33.

Illustration by a lamp, if?; illu-
stration by a letter, 155.

Image of the eternal, truth the, 3.

Immaterial life, emptiness and, 30.

Immeasurable light, 118.

Immolation, 15" 2.

Immortal, life, 119-, the immortal
path 76.

Immortality, 72, 84, 0.10; door of
immortality, 44; earnestness is
the path of immortality, 132;
immortality in transiency, 3 ; im-
mortality in truth, 153, 1 60; the
fruit of immortality, 195; the
water of immortality, 149; truth
and immortality, 6.

Immutable, the words of Buddha,

20.

Impure is nakedness, 9?, 96.
Impurity, abstain from, 126*5 purity

and impurity belong to oneself,

131-

Impurities, blow off the, 137.
In the course of evolution, 25:5.
Incantations, 1445 incantations have

no saving power, -33.
Incarnation of the truth, 253-.
Individuality a combination, 32} the

wheel of individuality, 6$.
Inexhaustible life, 174.
Instability of the ego, the, 66.
Instruction, words of, 170,

Instruments, 64.

Invocations, 141; invocations are

idle talk, 159.
Is it wrong to go to war? 147.

Jewel, a, 252; precious crown

jewel, 130.

Jewels and worldliness, 59.
Jungle, a pathless, 142.

Karma governs all things, lal.

Keep my hold on life, 232.

Kill not, 126".

King Bimbisara, 25, 6$, 69, 90, no.

King of kings, 250; long of truth,
130, 1 53-, powerful king, 130.

Kingdom of Righteousness, Founda-
tion of the, 47, 55*.

Kingdom of truth, 48.

King's gift, the, 69.

Kings, Naga, 9.

Knew me not, they, 178.

Knowledge remains, 15" 4.

Kusa-grass, 193.

Lake of Ambrosia, 1 1 8.

Lake, still, like a, 133.

Lame walk, the, 8.

Lamentation, dead not saved by,
211.

Lamp, illustration by a, 15" .

Lamps unto yourselves, be ye, 234.

Land, pure, 173.

Language, all creatures received
the message in their own, 55*.

Last word, 249.

Law, body of the, i<Soj one aim,
one essence, one kw, 163; the
W tie body of die Tathagata,
253; the body of the law will
endure, 242.

Laws are temporary, many, ayj

Laws of righteousness, obedience
to the, i? a.

Lay disciples, the first women, 61

Lay member, the first, 60.

Lay robes, 91.

Layman and hermit, ?o.

Layman, priest and, alike, 74.

Leaning against the doorpost, 142.

Learn, must be anxious to, 234

Learning, availeth not, 1*9

Lesser, abolish all the, 147

Lesson given to Rahula, c<J?

Lesson, hard times teach a, 122.

Let a man walk alone, to i.

Let the bliss be diffused, 190

Let the flesh waste away, 34.

Let us go into the world, 25-0.

Let us Uve happily; 139.

Let us obey the truth, 25-4.

Let your light shine forth, ro9.

Letter, illustration by a, 15?

Letter, in the, ro4.

Lie not, 126.

Life, battle of, 1 49 ; come to teach,
15*3; life everlasting, 149, 20?;
grant me my life, 107, 1 8 6\ keep
my hold on life, 232; life immortal',
119; inexhaustible life, 174;
reason in the struggle for life,
2 j s 1 ; seek thou the life that is
of the mind, rn; truth is life,
i f 3 ; life yearns for the truth, 158;

Light, come forth into the, 143;
illimitable light, 2^9; immeasur-
able light, ii 8 ; let your light
shine forth, 109.

Like a still lake, 133.

Like unto the color of my audience,
177-

Lily, the, on a heap of rubbish, - r 3 8.

Lineage of the faith, 222.

Lintel, leaning against the, 242.

Listen to both parties, 103.

Listless fool, the, 190.

Little by little, 182.

Live happily, let us, 139.

Live, more fit to,. 149.

Lives of men, 198.

Living are few, the, 210.

Living, luxurious, 188.

Living in paradise, 207,

Lobster, 184.

Locality? is wisdom a, IJ4.

Locality, Nirvana not a, 154.

Logic holds universally, -ijo".

Lord, glorious, io, 247.

Lord, pass away, 235.

Loss, fivefold, 223.

Lost, a treasure that can never be,

171-

Lost son, the, 182.
Lot to help, now my, 214.
Lotus-flower in water, the, 5*1, 75,

u8.

Lotus-flowers, 39, 93.
Lotus, fragrant like the, 201^
Love, hatred ceases by, 137; love

of truth, 149; overcome anger

by love, 137; the world filled

with love, 143.
Lust, the dart of 183.
Luxurious living, 188.

Macarisms, 41, 41, 171.
Made up of thoughts, 131.
Magic power, 119.
Main, rivers reach the, 225,.
Make thyself happy, 135-.
Maker, Issara, the, 71.
Maker, the, self, 73.
Man, a blind, 17.

196

Man born blind, the, 181.
Man, who is the strong? 125.
Mango-grove, 139, 221, 137.
Many, the dead are, aio.
Married unto the truth, be, 20?.
Master, out of reverence for the,

148.
Master over the stream, following

the, 212.
May be expected to prosper, Sangha,

221.

Afr, this is done by, 132.
Meats remained undiminished, 2 of.
Medicines, 90, 210, 246.
Meditation (see bhavana and sati-

patthana in the Glossary), 39,

174, 237.

Meeting in concord, 120.
Men, blind, 141; teacher of gods

and men, 226; the lives of men,

198.

Men's hearts, bridler of, 226.
Mental eye, 209.
Merit, four kinds of, 186.
Merit, the order (sangha) the sow-

ingground of, 226.
-Message in their own language, all

creatures received the, fy.
Migrations, cause of further, 118.
Mind, Brahma's, 142; culture of

the, 87; elevate the mind, 80;

mind is- the guiding rein, 195;

seek thou the life that is of the

mind, 153; the five roots of

mind, 29; there is mind, 151.
Mind, we the result of, 1 3 1 .
Miracle-mongers, 173.
Miracles, 171.

Miracles forbidden, 119 121.
Mirage, hope of heaven a, 122.
Mirage, the cause of self a, 32.

Mirror of truth, the, 22?.

Mission, the preachers, 127.

Moon, the, shines by night, 139.

Moral powers, 97.

Moral sense, 97.

More fit to live, 149.

More, sin no, 183.

Mortification not the right path 35.

Mortification profitless, 49.

Mortification vain, yo.

Mother, a, 67.

Muni of great understanding, 170.

Mustard seed, the, 209.

Naked ascetics, 89.

Nakedness, impure is, 95, 96*.

Name, honored be his, 69.

Nature of religion consists in wor-
ship and sacrifice, the, 152.

Nature of the rope, the 67.

Nature of self, the, 66.

Near me, he who walks, righte-
ously is ever, 246".

Necessity of dissolution, 249,

Nectar, the bee collects, 137.

Needed, the one thing that is, I y 3

Noble, eightfold path, the, 41,
237, 258.

Noble truths, the four, 41, 181.

Non-action, 145", 145.

Non-existence of the soul, 153.

Non-identity, identity and, 15:2,
U8.

Not any means to avoid dying,
211.

Not worthy of yellow robes, 103.

Nothing remains, 160.

Ifothing will remain, 225:.

Nothingness stares me in the face,
15:3.

Nourishes his mind, the wise man,
189.

207

Novices, precepts for the, 124.
Now is the time to seek religion,

ai.
Now my lot to help, 214.

Obedience to the laws of right-
eousness, 152.

Obey the truth, let us, 254.

Object and senses, contact of, 66.

Observe the Uposatha or Sabbath,
98.

Ocean, a 26; rivers in the ocean,
a 14; my doctrine is like the
great ocean, 177.

Offering, four kinds of, 186.

Omens abolished, 173.

Omens of Buddhahood, i o.

One hemp-grain each day, 34.

One in essence, 259.

One, the truth is but, 138, 164,
*57

One thing that is needed, the, 15*3.

Oneself, purity and impurity belong
to, 331.

Order, rules for the, 233.

Order, the, (sangha) the sowing-
ground of merit, a a 6.

Ordination, 58, 59, 88, [see also
Pabbajja and Upasampada in the
Glossary].

Others art thou thyself, 157.

Others, the faults of, 134, 137.

Our, water is all gone, 193.

Outcast, the, 195; by .deeds one
becomes an outcast, 196; who is
an outcast? 195.

Outcome of evil, pain is the, 1 3 f .

Putcome of good, happines is the,
133-

Outwitted, 184.

Overcome anger by love, 137.

Overcome evil by good, 137.
Overcome grief, 234.
Ox led to slaughter, an.

Pain is the outcome of evil, 133.

Parable, i<Jy, 179 &c.

Parable of the hungry dog, 198.

Paradise in the West, the, 173; liv-
ing in paradise, a 07; the para-
dise of the pure land, 173.

Parties, listen to both, 103.

Party in search of a thief, a, a 06.

Pass away, about to, a4a; people
pass away, aiaj the truth will
never pass away, 15 a.

Passed away according to his deeds,
194.

Passion, rain and, 132.

Past, thou wilt reap the harvest
sown in the, 159.

Path of transmigration, weary, a 37$
sign of the right, 143; the eight-
fold, 41 ; the immortal path, 76;
the noble eightfold path, 143,
a 3 7, 258; mortification not the
path, 35 ; walk in the noble path,
itfoj a pathless jungle, 142; are
all paths saving? 139. [See also
Maggo in the Glossary.]

Peace on earth, 9.

Peacemaker, the, 197.

People dissatisfied, the, 71 j people
pass away, ala; wise people
falter not, 133; wise people
fashion themselves, 133.

Perception of truth, the refreshing
drink, 118.

Perishable, the /, 66.

Personalities of Buddha, the three,
232.

Pestilence, 121,

298

Physician., 20, 181, 210; the best
physician, 169; without beholding
the physician, 246.
Pit, treasure laid up in a deep,

171.

Pity me not, 28.
Plantain-tree, 39.

Pleasure, he who lives for, 133; let
a man take pleasure in the dhar-
ma, 171.

Pleasures destroy the foolish, 134$
pleasures of self in heaven, 1535
why do we give up the pleasures
of the world, 172; religious wis-
dom lifts above pleasures, 109.

'Potter, 163; potter, vessels made
by the, 2 1 1 .

Power, incantations have no, 3 3 j
magic power, 119.

Powerful elephant, 166,

Powerful Icing, 130.

Powers, moral, 97.

Practise the truth, 160.

Praise of all the Buddhas, the, 25-8.

Prayers, 141; prayers vain repeti-
tions, 33.

Preach the doctrine, glorious in the
beginning, middle, and end, $ 8 ;
preach to all beings, 129.

Preacher's mission, the, 117; the
preacher's sole aim, 128.

Preachers, Tathagatas are only, 131;

Precepts, 2.47; precepts for the nov-
ices, 124; ten precepts, ,124.
walk according to the precepts,
241.

Precious crown jewel, 130,

Precious jewel, a, 252. ,

Priceless, the lives of men are, 1 98.

Priest and layman alike, 74.

Prince, test of the, 13.

Problem of the soul, the, 29.

Profitless, mortification, 49.

Prohibitions, no.

Promoted him higher, he, 182.

Propound the truth, 117.

Prosper, sangha may be expected
to 221.

Prospered, bhikkhus, iao.

Punishment of the criminal, 147.

Punishment, the fruit of the crim-
inal's act, 148.

Puppets on a string, 123.

Pure land, the paradise of the, 173.

Purity and impurity belong to one-
self, 131.

Purpose of being, the, 2?<r.

Purpose, speak to the, 126.

Qualities, cloud of good, 129; eight
wonderful qualities, 178.

Quality, the thing and its, 30.

Quarrels, loo.

Quarters, the four, 143; the six
quarters, 144.

Question concerning annihilation,
145

Questioned, the sages, 13.

Questions of the deva, i6&.

Rabbit rescued from the serpent,

27.

Rags, cast-off, 89, 91, 110.
Rahula, lessons given to, i6j.
Rain and passion, 132.
Rain fell, 94.

Rain, good works are, 195-.
Rare in the world, 228.
Reap the harvest sown in the past,

thou wilt, 1*9.

Reap what we sow, we, 153, 2oo r
Reason,as the helpmate of self, 2 $6*

Reason in the struggle for life,
155-

Reason, no truth is attainable with-
out, 2 $6.

Reasoning ceases, IJ4-

Rebirth without transmigration of
self, 33.

Rebuked, the bhikshus, 109,

Received the message in their own
language, all creatures, jry.

Re-establishing concord, two ways
of, 104;

Re-establishment of concord, 103.

Reform to-day, 113.

Refreshing drink, the, perception
of truth, 1 1 8.

Refuge in the Blessed One, 150,
i<ri, 160, 247.

Refuge in the Buddha, 60, 61, 64,
68, 168, 206, ayi, 157.

Refuge in the Enlightened Teacher,
145.

Refuge is his name, 113.

Rejoice, angels, 8.

Religion, Buddha's, consolidation
of, 89; now is the time to seek
religion, 21 ; seeing the highest
religion, 138; the gift of all
religion, 1385 worship aijd sacri-
fice the nature of religion, 152;
thou tearest down religion, 15- a.

Religious man, the, and truth, lay ;
religious wisdom lifts above pleas-
ures, 109; religious zeal flagging,
35-

Rely on yourselves, 134.

Remain in thy station, 74; nothing
will remain, 225; the truth will
remain, 242, 249.

Repetitions, prayers vain, 33.

Reprove, do not, 103.

Rescue in the desert, 191.

Restore to you a nobler beauty,
to, ao i.

Revere the traditions, a?4.

Reverence for the Master, out o f
248.

Reverence my father, I, 144.

Rice-milk, 95.

Rich in returns, charity, 27.

Righteous cause, war in a, 149.

Righteousness, foundation of the
kingdom of, 47; source of all
righteousness, 1 1 8 ; the kingdom
of righteousness, 5?; the throne
of truth is righteousness, 2^7.

Right path, mortification not the, 3 ?,

Right path, sign of the, 143.

Right thought, helmet of, 93.

Ripe fruits, an.

Rituals have no efficacy, 33.

River, crossed the, 22 j.

Rivers in the ocean, 214.

Rivers reach the main, 22?.

Roads cross, where four, 140.

Robe of the Tathagaca, 127.

Robes, lay, 91; robes of cloth of
gold, 239; the bhikkhus doffed
their robes, 95".

Rock a good blow, give the, 194.

Room for the /, no, 6$.

Root of evil, ignorance the, 40.

Roots of mind, the five, 29.

Rope, the nature of the, 67.

Rubbish, the lily on* a heap of, 138.

Rules for the order, 233.

Sabbath, 98; observe the Uposa-

tha or Sabbath, 98.
Sacrifice, 33 ; sacrifice of self, 172;

the nature of religion, worstiip

and sacrifice, 15*2.

300

Sacrinces, 3 3 ; sacrifices cannot save
159.

Sages questioned, the, 13.

Saint, a sinner can become a, 171.

Salvation alone in the truth 134;
assured of final, 248; salvation
the extinction of self, 4; work
out your salvation, 137, 240.

Sameness and continuity, 1^7.

Sandy desert, a, 192.

Save, faith alone can, 113.

Saving paths? Are all paths, 139.

Saving power, incantations have no,

33-

Saviour of others, a, 163.

Saviour appeared, the, 156.

Saviour, truth the, 5.

Scepticism, 1*6.

Schism, the, loo.

Search of a thief, a party in, 206.

Season, flowers out of, 241.

Season, rainy, 58, 132.

Sect of Devadatta, 1 1 o.

Seed, faith is the, 195-

Seeing the highest religion, 138.

Seek thou the life that is of the
mind, 153.

Self, 7 2 ; self an error, 67 ; self an
illusion, 41, 67; self and the cause
of troubles, 6j ; self and truth,
4, 41, 148; self begets selfish-
ness, j; cleaving to self, 158;
complete surrender of self, 148;
eradication of self, 147; self-
extinction, 152; identity of self,
158; illusion of self, 67; pleas-
ures of self in, heaven, 153; self is
change, 158; self is death, 15:3,
1 60; self-mortification, 89; my
self has become the truth, 163;
reason as the helpmate of self,

2 j 6"; rebirth without the trans-
migration of self, 33,153, sacrifice
of self, IJ2J the conquest of
self, 149; the extinction of self,
salvation, 4; the idea of self,
242; self, the maker, 735 the
nature of self, 6$ ; self, the veil
of Maya, 6; truth and self, 153;
truth guards him who guards his
sel 132; thou clingest to self,
122; where is the identity of
my sel 1 5 5 j compounds lack
a self, 158.

Selfhood, the cause of, found, 40.

Selfhood, thirst for existence and,
39-

Selfish is my grief, 210.

Selfishness, self begets, 5.

Selfishness, surrender, 67.

Sense, moral, 97.

Senses and object, contact ofj 66,

Sentence of expulsion, loo, 101.

Sentiency, truth vibrated through,
25?.

Separation, combination subject to,
31.

Sermon on abuse, the, 167; the
sermon on charity, 75-; sermon
on fire, 64.

Serpent, rabbit rescued from the, 2 7 .

Seven kinds of wisdom, 97.

Sevenfold higher wisdom, 222.

Shaveling, 195.

Shedding of blood, 33.

Shine forth, let your light, 109.

Shines by night, the moon, 139.

Sick bhikkhu, the, 213.

Sickness fell upon him, 232, 237.

Sight, blind received, 8.

Sign of the right path, 143.

Signs forbidden, astrology and fore-

301

casting by, 230"; signs of Buddha-
hood, io; the four signs, 15%
Sin, straggle against, 237.
Sinner can become a saint, a, 172.
Six quarters, the, 144.
Slaughter, 33.
Slaughter, ox led to, an.
Smith, Chunda, the, 237, 240.
Snake, no rope, 67.
So great an honor, 228.
Soldier, a, Simha, 147.
Soldier of truth, a, 149.
Soldiers of the Tathagata, 130.
Solitary, 137.
Son, the lost, 182.
Son, father and, 207.
Song of ecstasy, 221.
Songs, heavenly, 241.
Sorcerers, 173.

Sorrow compared with a sword, 19.

Soul, Gotama denies the existence

of the, 1 5- 1; non-existence of the

soul, 15-35 the I the soul, 29,

the problem of the soul, 29?

the Buddhist conception of soulj

viii.

Souls not separate and self-existent

entities, 153.
Soup, a spoon tastes not the flavor

of the, 191.

Source of all righteousness, 1 1 8.
Sovereignty, holiness better than,

27.
Sow that you will reap, what you,

200.

Sow, we reap what we, 15?.
Sower, the, 194.
Sowest, others will reap what thou,

159-

Sowing-ground of merit, the order
(sangha) the* 226".

Speak, the deaf and dumb, 8.

Speak to the purpose, 12,6",

Speaking untruths, 166.

Speculations, 138.

Spells forbidden, iai.

Spirit, in the, 104.

Spiritual, all existence is, I $ i .

Spiritual eye, 25-4.

Spits at heaven, like one who, 167.

Spoon, a, tastes not the flavor of the
soup, 191.

Spread the truth, jo".

Staircase, a, 140.

Stares me in the face, nothingness,
153-

Station, remain in thy, 74.

Steal not, 126.

Stream, following the Master over
the 212.

Stream, he had crossed the, 213.

String, puppets on a, 123.

Strong man, who is the? C2?.
Struck by apoplexy, 191.
Struggle against sin, 237.
Struggle for life, reason in the,

af-jr.

Struggle must be, 148.
Subject to separation, combination,

3i-
Substance, the, of Brahman lore,

141.
Such a" one will wander rigntly in

the world, 170.
Such faith have I, 222.
Suffer, the Blessed One Iiad to,

233.

Suffering, bliss where there is 20.
Sun is bright, the, 139.
Sun of the mind, the, 188.
Superstition, 144.
Supplications forbidden, rai.

Supplications have no effect, 172.
Suprabuddha, Ho.
Surrender, 148.
Surrender selfishness, 67.
Surrender to evil powers, no, 148.
Swear* not, 126.
Sweet, wrong, appears, {33.
Swooned, the Blessed One, 3?.
Jword, sorrow compared with, 19

Tailor, the greedy, 184.

Talents. [See Abhinna in the Glos-
sary.]

Talk, foolish, 140.

Tastes not the flavor of the soup,
a spoon, 191.

Teach the same truth, 258.

Teacher, the, 131; teacher of gods
and men, 2 2 6"; the teacher un-
known, 177; we have no teacher
more, 247.

Temporary, many laws are, 253.

Ten commandments, the, 126.

Ten great calamities, a 15".

Ten precepts, 124.

Terms of the world, such are the,
211.

Test of the prince, 13.

That it be well grounded, 222.

There is mind, 15-1.

They knew me not, 178.

Thie a party in search of a, 206.

Thinkers are bright, 139.

Thing and its quality, tl*e, 30.

Things as they are, 67.

Thirst for existence and selfhood,

39-

Thirst, the extinction of, 138.
Thirsty, I am, 238; water for the

thirsty, i.
This is done by me, 132.

Thorn in the flesh, 138.

Thou art the Buddha, ijo; thou
canst not escape the fruit of evil
actions, 159; thou dingest to
self, 122; thou tearest down re-
ligion, 152; thou wilt reap what
thou sowest, 15:9.

Thought, helmet of right, 93; the
thought of/, 31.

Thoughtlessness the path of death,
132.

Thoughts continue, 15*4; made up
of thoughts, 131, thoughts of
love, 143; thoughts will endure,
132.

Three dangers hang over Patali-
putta, 224.

Three personalities of Buddha, the,

2?2.

Three vows, $6.
Three woes, the, 14.
Thyself, others art thou, 157.
Tidings, glad, i; good tidings, 21.
Tie all souls together, bonds that,

25-9.

Time of grace, the, 183, 192.
Time to seek religion, now is the,

21.

Times, hard, reach a lesson, 122.

To-day, reform, 123.

Together, bonds that tie all souls,
. 25:9.

Traditions, revere the, 254.

Transiency, immortality in, 3.

Transmigration, eddies ofi 166} re-
birth without the transmigration
of self, 33; weary path of trans-
migration, 237.

Transmission of the soul and the
/, 3a .

Treacherous, charms are, 202.

391

Treasure laid up in a deep pit, 171.
Treasure that can never be lost, a,

171.

Trespasses, confession of, 99*
Troubles, the cause of, and self,

67.

Truly thou art Buddha, 145.
Trumpeter, 143.
Trust 5i truth, a.
Truth, a soldier of, 149; abodes of
truth, 75; be anxious to learn
the truth, 12.6*; be married
unto the truth, 205 j Buddha
the truth, 2, 245, 254; delu-
sion and truth> 42; eye of
truth, 59; glorious is the truth,
6o t 61, 68; hold fast to the
truth, 234; Iain the truth, i6"3;
immortality in truth, is 1 3, i<So,
205; incarnation of the truth,
253; kingdom of truth, 48;
let us obey the truth, 254; life
yearns for the truth, 258; love
of truth, 149; my self has be-
come the truth, 163; no truth
is attainable without reason, 256;
perception of truth, the refresh-
ing drink, u8j practise the
truth 1 60; propound the truth,
127; salvation alone in the truth,
2 34! spread the truth, $6;
teach the same truth, 258; the
embrace of truth, 205; the king
of truth, 130, 163; the mirror
of truth, 225; the throne of
truth is righteousness, 257; the
religious man and truth, 125? the
truth cleanses from error, 250;
the truth found, 55; the truth
has been made known to me,
247; the truth will never pass

away, 152; the tnith will re-
main, 242, 249; the world is
built for truth, 25-7; there is
but one truth, 138, 164; trust
in truth, 2; truth and immor-
tality, 6"; truth t and self, 4,
.41, 148, i 3", truth cannot be
fashioned, 257; truth cannot die,
24?; truth dawns upon me, 159;
truth guards him who guards his
self, 132-, truth has taken its
abode in me, 163; truth in all
its glory, 156; truth is best, 55;
truth is hidden to the blind, 25*3 j
truth is life, 153; truth is one,
257; truth is the essence of life,
258; truth the correct compre-
hension of all things, 41; truth
the image of the eternal, 3;
truth the saviour, 5 ; truth vibrated
through sentiency, 255.

Truthful, be, 126.

Truths, the four noble, 41, 181.

Twelve nidanas, the, 40.

Two ways of re-establishing con-
cord, 104.

Tyrant, 198.

Unclean, the vessel has become, 165.

Undiminished, meats remained, 205.

Unguents, 90.

Union of what we know not, 141.

Union with Brahma, 141.

Universally, logic holds, 156.

Universe, face to face, 142.

Unknown teacher, the, 177.

Unshod, the Blessed One walked,
109.

Untruths, speaking, 165.

Vain, mortification, 5-
Vain repetitions, prayers, 33.

34

Vanities, 59.

Vanity, 31, iaa, 132, 134, 173;
vanity of worldliness, 121; vani-
ty of worldly happiness, 3.

Various kinds of assemblies, 177.

Veil of self-delusion, the, aoo.

Vessel has become unclean, the, 165.

Vessels, 163; vessels made by the
potter, 211.

Vibrated through sentiency, truth,
225.

Victor, the greater, 149.

Vision a samana, the, ao.

Vows, three, 56.

Walk according to the precepts,
141 ; let a man walk alone, loij
the lame walk, 8; walk in the
right path, 68.

Wander rightly in the world, such
a one will, 170.

War, goes out to wage, 130; is it
wrong to go to war? 147; war
in a righteous cause, 148.

Warriors are bright, 139,

Warriors, destiny o 149.

Warer, doctrine like unto, 1785
fetch rne some water, 138;
is the water now fit for drink-
ing? 1 6$ ; our water is all gone,
1935 the lotus-flower in water,
y i', 75, 1 1 8; water gurgling be-
neath, 193; water for the thirsty,
i j the water of immortality, 149.

Waterless desert, a, 141.

Ways, the best of, is eightfold, 138.

We have no teacher more, 147;

Wearisome to the Blessed One, a a 6.

Weary path of transmigration, 137.

Welfare, eight conditions of, aao.

Well, the woman at the, 196.

West, facing towards the, aa3; the
paradise in the West, 173,

What we know not, a union of,
141; what you sow that you will
reap, aoo.

Wheel, the, jri; the wheel of indivi-
duality, 651.

Where does the wind dwell? 154;
where four roads cross, 140;
where is Nirvana? 154; where
is the identity of my self? i jj.

Which is the true self? 158.

Who is an outcast? 195"; who is
the strong man? 125*.

Why do we give up the pleasures
of the world? 171,

Why preserve this body of flesh? 242.

Wild crane, the, iaa.

Wind, as a great, 15:4.

Wind dwell? where does the, 154.

Wisdom has no dwelling-place, 1 54
is wisdom a locality? 154; reli-
gious wisdom lifts above pleas-
ure, 209? seven kinds of wis-
dom, 97; sevenfold higher wis-'
dom, 21 a.

Wise man nourishes his mind, the,
189; wise people falter not, 133;
wise people fashion themselves,

133*

Wishes, five, of Bimbisara, 68
Without beholding the physician,

24*.

Woes, the three, 14.
Woman, a worldly, 213$ if you see

a woman, 93 ; the woman at the

well, 196.
Women as a rule are, etc., a a 8;

the first women lay-disciples, 61.
Word, last, 2495 word of the Bud-

dhas, aa.

505

Words of Buddhas immutable, the, 20.

'Work out your salvation, 2-37, 249.

World dark, do not call the, 1875
.world filled with love, 143; let
us go into the world, 25^0; rare
in the world, aa8j such a one
will wander rightly in the world,
170$ such are the terms of
the world, 211; the world is
built for truth, 257; come into
the world to befriend, 214; why
do we give up the pleasures of
the world? 172.,

Worldliness, dust of, 44; jewels
and worldliness, 595 vanity of
worldliness, iai.

Worldling nourishes his body, the,
189.

Worldly happiness, vanity of, 3; a

worldly woman, 213.
Worn-out cart, as a, 233.
Worship, 33.
Worship and sacrifice, the nature

of religion, 15*2.
Worthiest homage, 241.
Worthy of yellow robes, not, 103.
Wrong appears sweet, 133.

Yasa, 5861.

Yellow robes, not worthy of, 103.

Yoke, gone into the, 138.

Your eyes are blind, 187.

Yourselves, be ye lamps unto, 234;
rely on yourselves, 234; your-
selves have known, 248.

Zeal flagging, religious, 35.

(Names and terms must be looked up in the Glossary, where references
to pages of the present book are separated by a dash from the expla-
nation.]

306

REMARKS ON THE ILLUSTRATIONS
OF THE GOSPEL OF BUDDHA.

T TPON the task of illustrating The Gospel of Buddha, I
\*J have spent three years, the first of which was entirely
devoted to preparation. By the kind assistance of Dr. Hans
Schnorr von Carolsfeld, Director of the Royal Court and
State Library at Munich, I was enabled to make very ex-
tensive use of the treasures of this institution, and I am
under great obligations to him for the courtesies extended
to me. Above all I endeavored to obtain a solid founda-
tion for my work by acquiring a clear conception of the
personality of the Buddha from religious, historical and ar-
tistic standpoints and by familiarizing myself with all the
Buddhist dogmas, symbols and religious observances.

Detailed studies of Indian costume, armor, decoration,
architecture and the arrangement of dwellings and gardens,
as well as the fauna and flora of the country, were likewise
indispensable. Not only modern documents, explorers' re-
ports and photographs of ancient ruins provided me with
available material, but also some old Dutch works of the
seventeenth century.

10* 307

The two main sources of our knowledge of ancient Bud-
dhist art will always remain the monuments of Gandhara,
and the cave dwellings of Buddhist monks in Ajanta and
other places. The former bear witness to the extraordinary
influence of Greek art on Buddhism; and the latter are rich
in wonderful fresco paintings of the classical period of Bud-
dhist art. A description of all the caves as well as a se-
lection of the best mural paintings in colored pictures are
to be found in Griffith's elegant work The 'Paintings in the
Buddhist Cave Temples of Ajanta 1 and some reproductions
from it have been made further accessible in Dr. Carus's
Portfolio of Buddhist Art. 2 The two great expositions in
Munich, "Japan and Eastern Asia in Art" and "Expositions
of the Masterpieces of Mohammedan Art," ipio, were very
instructive to me from the point of view of art history,
containing invaluable material conveniently arranged from
the great museums, royal treasures and private collections
from London, Paris, Berlin, Vienna, St Petersburg, Moscow,
and Cairo. In the former the great wave of the marvel-
ous Buddhist faith which had been flowing towards China
for two millenniums and which had brought new life from
China to Japan was evidenced in many rare pieces. Yet
almost more fruitful for my purpose was the exposition of
Mohammedan art. It displayed wonderful Persian and In-
dian book-making and Jacquer work, tapestries, ceramics,
fabrics,* armor and metal work. To be sure these were
exclusively of Mohammedan manufacture, but many large
museums and institutions (native and foreign), collectors

1 Two volumes, 1 896", Published by order of the Secretary of State
for India in Council.

2 Chicago, Open Court Publishing Company .\

During the time of printing "The Gospel of Buddha" the following
valuable works on Indian art have come under my notice:

Ananda K. Coomaraswamy: The Arts and Crafts of India and Ceylon.
E..B. Havell: The Ideals of Indian Art; Indian Sculpture and Painting.
Dr. Curt Glaser: Die Kunat Ost-Asiens (Leipzig, Insel-Verlag),

308

and explorers had sent also chests of Buddhist works, which,
not falling within its compass, had been excluded from the
exhibition, but were placed at my disposal in the so-called
Library Department reserved for students.

Indian art has been greatly neglected by archeologists
and connoisseurs at the expense of the so-called classic
style, and explorers seem to be more interested in the ge-
ographical and political conditions of the country, or even
look down with contempt and lack of understanding on
the early artistic monuments of India, although they have
enriched our European middle ages. Thus there are great
gaps in the history of Indian art which I was obliged to
fill up for myself, and certainly a very different kind of
study was needed to illustrate a Gospel of Buddha than
for a pictorial construction of the life of a Plato or a
Jesus.

Fr'aulein Emily von Kerckhoft, an artistic and highly cul-
tured lady of Laren in "Northern Holland, sailed on No-
vember 9, 1909, to join her family in Java where she re-
mained for some time. Her journey occurring just at this
time was of great help to me, for she complied with all
my wishes in the most accommodating manner and filled
up many gaps in my knowledge of India.

In Colombo she became acquainted with the Dias Ban-
daranaike and other refined Singhalese families, who were
very friendly in answering my questions. Further she met
Sister Sudham Machari of Upasikarama, Peradeniya Road,
Kandy, a prominent Singhalese nun, who with the assistance
of Lady Blake, the wife of a former governor, had found-
ed the first modern Buddhist nunnery in Ceylon where
she now lives as lady superior. She is well posted on Bud-
dhism, for she has studied Pali, Sanskrit, and Burmese for
nine years in Burma, and has received ordination. Through
her, Fraulein von KerckhofF had an opportunity to visit the
temple in Kandy where the strange relic of the "Sacred

309

Tooth of Buddha" is perserved, and on this occasion was
able to obtain some leaves from the sacred Bodhi tree which
I wished to possess." She also became acquainted in Kandy
with Dr. Kobekaduwe Tikiri Banda, a Singhalese physician
who belonged to a Buddhist family and is the son of a
Kandian chief. He had studied in England for a long time
and possesses a remarkable knowledge of the country and
people of India and Ceylon, by which I thus had an op-
portunity to profit.

Fraulein von Kerckhoff gathered further material for my
purposes in Gampola, a place in the mountains about an
hour's ride from Kandy, on the occasion of a visit to the
family of the district judge, Mr. De Livera, and by the ac-
quaintance with Mr. J. B. Yatawara Rata-Mahatmaya, Go-
vernor of the District and a zealous Buddhist, who has
translated into English part of the Jatakas (stories of the
various rebirths of Buddha) in collaboration with the late
Prof. Max Muller, of Oxford.

Later, in December, ipio, she sent me leaves from the
Bodhi tree 4 at Anuradhapura, the sacred city of the Bud-
idhists, where there are ruins of ancient palaces and temples,
'and where stands that Bodhi tree which Mahinda, the first
Buddhist apostle in Ceylon, is said to have planted from
a branch of the sacred Bodhi tree in Buddhagaya under
which Buddha attained enlightenment.

With regard to customs, habits and usages at princely
courts I received information, though to be sure referring
mainly to Java, through Prince Paku Alam, his uncle Prince
Noto, his sisters and other relatives, all .of whom talked
Dutch fluently with Fraulein von KerckhofK She was also
kind enough to send me all the interesting photographs she
could find of famous Indian temples and ruins, views of
native life, types and landscapes, pictures of the newly ex-
cavated temple ruins of Sarnath, where Buddha first preached
after attaining enlightenment, and particularly also of the

310

splendid temple of Boro-Budur. (She also went to Japan
in search of traces of Buddhism for me).

By means of the Hagenbeck Indian ethnological exposition
(Oct. ipii, in Munich) I was able to study types of the dif-
ferent Indian races and castes from nature, and this in ad-
dition to a personal observation of the features of Indians
in the harbors of Genoa and Venice enabled me to draw
my figures according to nature from genuine Indian models.

However, all these studies slightly influenced the exter-
nalities only of the whole series of pictures, for the know-
ledge obtained by detailed study had been covered to a
remarkable extent at the beginning when I made nay -first
sketches on the first inspiration. Still they have proved of
great value to me since they gave me the assurance that
historical fidelity "has been preserved in my work.

MUNICH, BAVARIA. OLGA KOPETZKY.

126714